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MOSES 
 
 H I S £*J 
 
 CHOICE 
 
 With his EY8 fixed upon Heaven : 
 
 Difcovering 
 THE HA?PY CONDITION 
 
 OF 
 
 A Self-denying Heart. 
 
 Delivered in 
 
 A TREATISE 
 
 UPON 
 
 Hebrem n. 25, z6. 
 
 By Jeremiah Burroughs. 
 
 LONDON: 
 Printed by John Field, and are to be fold by Thmas Eglesfield, at 
 the Marjgold&rid at the Brazen Serpent in St. Pauls 
 Chnrch-yard. CM T> C L. 
 
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 To the Right Honorable, 
 
 ROBERT 
 
 Earl of 
 
 W A \ W I C ^, 
 
 BARON of LEEZE, 
 
 One of the Lords of his Majefties moft 
 Honorable Privy Councel. 
 
 Right Honorable, 
 
 AS tho/e ^>ho have been of late, and in 
 the/e days yet are of the Mtich>tftian 
 party, may "bell be accounted men born in 
 an evil time • becau/e how/neatr heretofore was 
 the time of Gods long offering toVard* juch , 
 
 A 2 the 
 
The Epiftle Dedicatory. 
 
 the time of permifsion of them to profper 
 the jet time of Antichrifls doTtnfal then be 
 ing further off then new it is. But m^Gods 
 time of fet ting his face againU Antichrifls and all 
 the Antichriflian party y is come, therein GOV 
 is determined to fight againU them, and to ruine 
 them 5 mofl Wretched men therefore are they who 
 woTb ha^ve fpirits fet for the' upholding, the pleading 
 for that which God hath fet himfelf againU. So 
 happy ejpeciaUy noTt> are thofe ^hoje harts ha<ve 
 been , and slid are fet to countenance , main 
 tain, to further and honor the truth of the Go 
 fpel, in the power and purity of it ; Thefe are 
 bom and raijed up by God, and for God, in a 
 mofl bleffed time , wherein God Ureicheth out 
 his holy Arm together with them , their hearts 
 are guided by God himfelf to the furtherance of 
 that work which is the greateU "ftork that God 
 hath to do in this latter age of the world ^namely ^To 
 bring in his Truth and Ordinances with glory and 
 power, to fet up Jerufalem as the prai/e of the 
 earth y to make godlinefs, and the powerful pro- 
 fefiion of *>, as honorable as e<ver it hath been 
 contemptible. • And now {%ight Honorable) God 
 hath been pleafed to blefs 1 your Noble Family for 
 many years paU t "frith this fo great a blefswg, 
 
 06 
 
The Epiftle Dedicatory. 
 
 04 to wake it instrumental to this great work of 
 bis, and your f elf have bad a plentiful \liare in 
 tbisfo great a happinefs : Your Honor hathdif 
 countenanced fuperflitious time-ferving fpirits , 
 but as for the faithful Minijiers of the Gofpel, 
 and the mosl fincere and godly of your Countrey, 
 your Honor bath cajl much refpetl upon them, 
 and been the encourager of them, which re fie els 
 Honor, as upon Gods name and his truth, fo 
 upon your noble Family j I believe there hath not 
 afcended to Heaven more praifes to God front 
 any Qeunty in England for any Noble Family, 
 in regard of the placing of a godly, painful, confei- 
 onable Mtnlflery, as hath afcended from that Coun- 
 ty, in which your Honor, and your truly Noble 
 Father, hath bad fuch a large opportunity offer 
 ^v ice for God, and doing good to bis people : And 
 1 may further confidently affirm, lhat no Noble 
 Family in England hath more prayers of the 
 Saints afcending to Heaven for a blefstng upon it, 
 then that famtly of yours ; wither is there any 
 Noble Family this day, (hall 1 fay in England ? 
 / may without preemption reach it further, Tbbich 
 the Lordhatb bleffed, in regard of fome 'Branches 
 of it, with more beauty and power of godhnefs 
 then he hath bleffed yours ; in regard whereof, it 
 
 A 3 UtouU 
 
Plin.lib.7 
 c. 4 i. 
 
 The Epiftle Dedicatory. 
 
 would be the mo si miferable thing that could be, if 
 e-ver thefucceflion of the countenancing and honor- 
 ing the ways of godlinefs, fbould be cut off from 
 fuch a noble Family. Qurfed be that man whofhall 
 be the cutter off of the fucceflion offo great an Ho- 
 nor to fuch an Honorable Family. PCzl^z.iy. it 
 isfaid, The name of Chrift fliould endure 
 for ever ; Filiabitur nomine eju s,fo the words 
 are,itfhallbe begotten,^ one generation is begot- 
 ten of another, and fo there (ball be afucceflion of 
 Chrijls name. It is a mojl blejfed thing when in a 
 Family there is a begetting of the name of Chrift, 
 and fo it is left unto the fucceeding generation, 
 as the name of the Family is left unto it : Pliny 
 tells us, that it was accounted a great honor, yea 
 the height of felicity, that in one houfe and Race of 
 the Curio's j there ft>ere known to be three excel- 
 lent Orators one after another, by de [cent from the 
 Father to the Son-, and that the f Mi afforded 
 three Qrejidents of the Senate, in courfe one imme- 
 diately fucceeding the other. If this fucceftion befo 
 honorable, fo happy , how honorable, how happy 
 doth the fuccefshn of Religion from Father to Son, 
 make Families to be ? 
 
 This fuccefsion in your noble Family, is thefub- 
 j-etl of the prayers of many precious fpir its, exceed- 
 
The Epiftlc Dedicatory. 
 
 ingly dear to God : And my Lord, although God 
 hath made you exceeding instrumental for much 
 good to his people, which is oneofthegreatejiblef 
 fings under heavenjet let not your Lordfhip reft in 
 this'. Gods Warning to Solomon ,i Kings 9.4. 
 is (very obferVable, after Solomon hadfinifloed 
 that glorious Temple for the honor of the Lord, after 
 he had ajfembled all the Elders o/Ifrael/o bring up 
 the Ark of the Lord with all folemnity \after he had 
 madefuch an excellent Grayer before all the people, 
 after he had offered to the Lord two and twenty 
 thoufand Oxen y and one hundred and twenty thou 
 (and flnep, and in his rejoycing in this great work 
 done to the honor of God, he mtde a great Feafl 
 to all the people feVen days, and to them he added fe- 
 Ven days more, andfent away the people with joyful 
 and glad hearts > yet after this, God fays to him y If 
 thou wilt walk before me as David thy fa- 
 ther walked, in integrity of heart, and up 
 rightnefs, to do according to all that I have 
 commanded thee, then I willeftablifh the 
 throne of thy kingdo m.Though the things that 
 you have done be great things, yet I expetl walk- 
 ing according to all that I have commanded 
 thee, orelfe all is nothing. It were infinite pity, 
 and God forbid fo great an e>vil, that any one 
 
 ji 4 way 
 
The Epiftle Dedicatory. 
 
 way of fin fhould ewer jland up , to hinder the 
 bleflhig upon a noble fpirit, and Juch worthy fer- 
 rvices for the Church as you hawedone, well be- 
 [eeming that true nobility offuchafpirit. 
 
 Jour Honor hath appeared much for the 
 Honor, the Safety, Peace, Liberties of the 
 Saints and your Qountrey • and how many now have 
 their conferences check them, and fhame is up- 
 on their faces for that ba/e co^ardife and <vile 
 time-fer<ving, that the true nobility of your Lord- 
 fliips fpirit ( (coming fuch bafenefs ) delivered 
 you from, God hath now appeared for his people 
 more then e<ver, in our or cur Forefathers time, 
 do you now appear more then ever for them - 
 As God hath mightily enlarged the opportunity 
 of fer<vice, fo the good God enlarge and heigh- 
 ten with true Mobility and Chrifiian generouf- 
 nefs your 2ipble fpirit, that you may be as a chofen 
 f?aft in the Quin^er of the Lord, referred to 
 thefe times, to be in a high degree inslrumental to 
 hispraife. 
 
 It is noV> near three years flnce that your 
 Lordfhip lying fick, not without appn'henfwn that 
 Gods time to call you from the Land of the Having 
 was come, I was then for fome time daily with your 
 Lordfhip, and all the dejircsyou expreffed for life 
 
 loere^ 
 
The Epiftle Dedicatory. 
 
 were, That you might live todoGodfer- 
 vice here : God then [paredyour life, and now 
 my Lord , Ibefeechyour Honor togi^ve me lea've 
 tomindeyour Lor dfl/tp of the je de fires , and thofe 
 Qo r venantsyou made with God if e<ver he reflored 
 you. Surely the Vows of God are upon you, God 
 hathnow put an opportunity into your hand tofuU 
 fil them, and all other you ha<ve e^er made unto 
 him, and now he expels the performance of them 5 
 now there are opportunities ofthatfervice that may 
 draw forth all that nobility of your fpirit, wherein 
 you may give t ejlimony ofthankfulnefl for all mer- 
 cies fo abundantly heaped upon you, and be faithful 
 in performing of all your njows^ and blejfed be God 
 for this opportunity : This is your honor, to account 
 opportunity offer<vice for God and his people your 
 greatest honor upon earth. 
 
 Go on and prof per, and the Lord recompence all 
 that refpeSi you ha r oe flnwn to his fer^u ants , and a- 
 mongjl others to my f elf; Wherefore in duty to you 
 I here prefent your Honor with this Treatife of 
 Moles W\sChc\ccjk>hich (ventures to come tothe 
 <vie7b of the world for furtherance and encourage- 
 ment in fuch a happy choice, blejfed with fuch a 
 hippy icward m the eye of Moies in this his 
 choice was fixed upon -, And herein I gladly take 
 
 the 
 
The Epiftle Dedicatory, 
 
 the occajlon to ?nake an honorable mention of your 
 lSlame y that I might teftifie not onely to your Ho- 
 nor, hut to all the world, my thankful remembrance 
 and due acknowledgement of your Lord fhips un- 
 deferred refpetls toward me } who am and ever 
 fl?allbe, 
 
 Your Honors in all humble 
 anddueobfervance, 
 
 feremiah "Burroughs. 
 
 THE 
 

 SsjsSh 
 
 
 •A 
 
 VV 9fVV9f f 9Vif 
 T H F 
 
 CONTENTS 
 
 OF THE 
 
 CHAP.T E R S. 
 
 CHAP. I. 
 
 GO*/ n?/7/ fometimes be honored,rather with the 
 fuflfcrings of men in high places, then with 
 their fervices, Page i 
 
 Chap. 2. The opening of the words , with the feveral 
 doctrines in this Text, 7 
 
 Chap. 3. Gods people, though dear to God 3 yet u fit ally 
 have been in an afflicted eflate^ 9 
 
 Chap. 4. What ufe we fhould make of Gods (faring 
 us from the w of ul afflictions which have befaln, and 
 do befal others^ 2 5 
 
 Chap. 5 . The Keafons of the afflicted eflate of Gods 
 people , from the malice of the Devil and wicked 
 men, 31 
 
 Chap. 6. CMany Reafons why God order things in 
 his providence fo, as his beloved fl)ould be under fore 
 afflictions in this worlds 38 
 
 Chap. 
 
The Contents. 
 
 Chap. 7. What ufe wejhouldmake of Gods ordering 
 his people to an a f fit tied condition , 60 
 
 Chap. 8. Eleven Rules for preparation to fluff er af- 
 flictions, 71 
 
 Chap. 9. Duties required oflus^ when God calls us to 
 an afflicted condition, 8 6 
 
 Chap. 10. Wicked men have pleafures in ways of 
 finjvhile Gods people endure much hardfhip in ways 
 of holinefs, 99 
 
 Chap. 1 \ .CAf flitted godlinefls js better then delight- 
 ful wickednefs^ 106 
 
 Chap. 1 2 . Who are the truly wife men 5 with encou- 
 ragement to the Saints in the happy choice they 
 have made ', . 132 
 
 Chap. 13. The evil of an ill choice, diflcovered, 
 
 Chap. lAf.The drawing mens hearts to a happy choyce^ 
 
 158 
 
 Chap. 15. The true pleafantnefs of all the ways of 
 godlinefsj 169 
 
 Chap. 16. A Jpiritual eye can fee an excellency in Gods 
 people^ though under great affliction, 199 
 
 Chao. 17. What we are to learn from that high 
 efaem. a gracious heart hath of the Saints in their 
 for eft afflictions^ 215 
 
 Chap. 1 8 . A gracious heart will appear for the peo- 
 ple of God^ whatfoever fujferings may follow upon 
 it, 228 
 
 Chap. 19. Enjoyment of communion with Gods peo- 
 ple is worth the enduring much affliction, 243 
 
 Chap. 20. Verfwaflons to draw to thejoyning with the 
 people of God in the nearefl communion^ * 265 
 
 Chap . 2 1 . obj eel ions again fl joyning with Gods peo- 
 
 P le , 
 
The Contents. 
 
 pleanfwered, 274 
 
 Ghxp.iiJrjftrntfions to thofe whoarejoynedin com- 
 munion with Gods people, 29 1 
 
 Chap. 23. Howfhould Gods people fo walk as to draw 
 others in love with their communion, 293 
 
 Chap. 24. Wefhould fat is fie our [elves in communi- 
 on with the Saints, and improve it to the utmofi 
 advantage we can, 307 
 
 Chap. 2 5. Whatsoever is hut forafeafon,cannot ' fatis- 
 fie a gracious heart, 314 
 
 Chap. 26. Perfwafions to take off the heart from 
 temp oral things, 322 
 
 Chap. 27. Exhortation to feek after eternal things, 
 
 Chap. 28. Howwefl)ouldknow how it will be with us 
 
 for eternity, mdwhat we jhould do that it may be 
 
 well with 11s eternally , 340 
 
 Chap. 29. The review of CMofes choice ', 345 
 
 Chap. 30. The condition of Gods people is a repoach- 
 cd condition j 348 
 
 Chap.31. What ufe there is to be made of the re- 
 proaches the Condition of Gods people is liabe to, 
 
 362 
 
 Chap. 32. Bow we are to bear reproaches, 375 
 
 Chap. 33. What we [hottld do that we may be able to 
 bear reproach, 395 
 
 Chap. 34. The reproaches of Gods people are the re- 
 proaches of Chrifi^ 404 
 
 Chap, 35. Sixteen feveral Confolations arifing to 
 the Saints from this confiderdtion,&c. 4 1 2 
 
 Chap. 36. The dreadful evil there is in reproaching 
 the Saints^ 424 
 
 Chap. 37. Seeing Chrifl makes our fufferir gs his, we 
 
 J})ould 
 
The Contents. 
 
 fboiddmake his Offerings ours, 43 1 
 
 Chap.38. A gracious heart hath a high efleemof re- 
 proaches in thecaufe of Chrifi, 439 
 
 Chap. 39. there is a glorious reward for the people 
 of God, 477 
 
 Chap. 40. Bow far we may Aim at the recompence 
 of reward in rvha! we do, 485 
 
 Chap. 41. What is this Recompence of Reward, 
 
 494 
 
 Chap, 42. The differences between that good we re- 
 ceive hcufom God, and that we fhall loAve here- 
 after, 501 
 
 Chop. 43. The perfection of the bodies And fouls of 
 the Saints in glory, 512 
 
 Chap. 44. 7 he glory that/ha/I be put upon the Saints 
 At the grcA l day^ 523 
 
 Chap. 45. 7 he Saints enjoyment of Gcdtc be their 
 portion. Their happinefs in having his prefence^ 
 
 529 
 
 Chap. 46. The happinefs of the beatificAl Vifion 
 
 difcovered, 535 
 
 Chap. 47. The bUffednefs of Union with God, 
 
 547 
 Chap. 48. The bleffednefs of communion with God, 
 
 554 
 
 Chap. 49. The happinefs of the SAints in their frui- 
 tion of God, and their perfect reft in him, ^69 
 
 Chap. 50. The Saints happimfs in communion with 
 Chrift, 579 
 
 Chap. 5 1. The hAppinefs ef enjoying communion with 
 the Saints in glory, 585 
 
 Chap. 52. The hAppinefs of Gods people in the per- 
 petual Sabbath that they Jh a 11 enjoy, 591 
 
 Chap. 
 
1 he ontcnts. 
 
 Chap. 53. Wherein the power and efficacy of eying 
 the recompence of reward eonfifls, 606 
 
 Chap. 54. Gods people to be highly honored, 653 
 
 Chap. 55. To whom the Recompence of reward ap- 
 pertains , 660 
 
 Chap. 56. C hriflians Jhould live and dye as becomes 
 heirs of fuch a glorious eflate r 698 
 
 Chap. 5 7. The great things of eternity to be much 
 fought after, 706 
 
 Chap. 58. How the Recompence of reward may be 
 attained, 717 
 
 m 
 
B 
 
{ 
 
 
 Mofes his Choice. 
 
 H E B. U.25. 
 
 Qwfing rather tofufjer affliBion with the people 
 ofGod } then to enjoy the pleajures of fin fir ajeajon. 
 
 HAP 
 
 I. 
 
 Cod will fometimes be honored , rather with thz_j 
 fufferings of men in high Places, then with their 
 fervices. 
 
 Aving finiflied CMofes his Self- 
 D e n 1 a l, namely, what he refufed, 
 together with the circumftancc of 
 time, and the principle by which he 
 was enabled thereunto : Now what it 
 was that he chofe, we are to confider • 
 his appearing for,and the joyning himfelf with the af- 
 flicted people of God, although he knew he muft 
 needs partake with them in their afflictions 5 he faw 
 that God would rather be honored by him in an af- 
 flicted eftate, then in the enjoyment of all his glory 
 that he might have had 5 he was willing to fubmit to 
 God in that way. 
 
 B 
 
 Yet 
 
Cap. i. 
 
 MosEsfe Choke. 
 
 Yet he might have had many reafonings in him- 
 felf, that might have drawn his heart another way • 
 he might have thought, that in his keeping of the ho- 
 nor and power he had in the Court, he might have 
 done a great deal of fervice for God,in the improving 
 of his favor with Pharaoh and his Nobles for the peo- 
 ple of God^he might have been of great ufe for them, 
 that it was a thing of great confequence, for them 
 to have a friend in the Court, that might do them fo 
 much good, as it was probable he might have done : 
 Yea, he might have thought with himfelf, Surely 
 God intends to ufe me here in fome great fervice for 
 his people, for how wonderful hath his Providence 
 been towards me, in bringing me to, in railing of me 
 up, and continuing me in this honor < what a ftrange 
 and extraordinary Providence of God was it, to 
 difpofe of my Parents hearts, to hide me in fuch a 
 maner as they did amongft the rufl)es ? and that the 
 Daughter of Pharaoh muft come at that time to the 
 River, and that I muft be found by her, and no body 
 elfe •, and -that God fhould difpofe of her heart fo, 
 as to commiferate my condition, and to be fo en- 
 clined towards me as flic was, that me mould not 
 onely prefcrve my life, but have me brought up as her 
 own Son -, that flic mould have care, that my edu- 
 cation might be fuch, as I might be meet for honor 
 and advancement in her Fathers houfe, whereas fhe 
 might have brought me up in fome bale and fervile 
 maner , according to the quality of a Bondflaves 
 chiide, of an Hebrew childe, fo much abhorred and 
 hated by the Egyptians - 7 and that God mould give 
 me that underftanding and capacity, that I mould 
 come to be learned in all the learning of the Egypti- 
 ans-, 
 
M o s e s his Choice. 
 
 ans •, and that God mould cncline the heart of Pha-\ Cap.i. 
 raoh to me likewife, that he mould countenance me, 
 and prefer me; and that the favor of Pharaohs daugh- 
 ter, and of Pharaoh himfelf, mould continue fo long 
 as it does, even to my growth up to forty years 5 that 
 I mould have favor in the eyes of his N obits, and of 
 all the Court, none of them feeking to undermine me, 
 to alienate Pharaohs heart from me ? finely God in- 
 tended to ufe me in fome great fervicc here in the 
 Court $ if I mould now do any thing to provoke 
 Pharaoh againft me, to lofe that favor, that honor, 
 that power I have, what a lofs would this be to the 
 people of God t what would become of them i lit- 
 tle hope then of any good to them : yea, if Pharaoh 
 and the Court fliould frown upon me, it is like they 
 will be more enraged againft them, 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 mould be loft ? 
 
 But CMofes feeing Gods minde , that he would ra- 
 ther have nim venture himfelf in joyning with his 
 people in affliction, and that this was the way, where- 
 by God would honor himfelf by him, he was content 
 to let go all thofe rcafonings , and yield up him- 
 felf to Gods own way : God will fometimes rather 
 be honored by the fufferirigs and afflictions of men 
 in great Places (who one would think had large op- 
 portunities of fervice) then in any fervice that they 
 mall or can do -, and fuch men ihould be willing to 
 fubmit to God herein : It is not what I or others 
 think, how God may be honored this way or an- 
 other, but what the will of God is, which way he 
 will be honored 5 and God expects from men, not 
 B 2 onely 
 
Cap. i, 
 
 I. 
 
 Moses bis Choice. 
 
 onely that they fhould feek his honor, but that they 
 mould feek it his own way : All the intentions and 
 ayms at the glory of God that can poflibly be, are 
 nothing-, God cares not for them, if they be out of 
 his own way.. It was an excellent refolution of Da- 
 vid, 2 £4^.15.25,26. If I jhatl finde favor in the 
 eyes of the Lord, he will bring me back Again , but if 
 he thus fay, I have no delight in thee • behold, here 
 lam, let him do to me as feemeth good to him. We 
 reade of Heman, a man of admirable vvifdom, one 
 of the wifeft upon earth in his time,as appears 1 King. 
 4.31. and yet Pfal. 88. Cod kept himdorvn^ and low 
 by afflictions all his days from his youth. This God 
 doth •, 
 
 Firft, to (hew his foveraignty over his creature, that 
 he hath the abfolute difpofe of all, toufe them as 
 he will. 
 
 Secondly, to {hew that he hath no need of any for 
 his fervice, for the bringing about his own ends, he 
 hath thoufand thoufands of ways to effect his own 
 will, without help from men, although in never fuch 
 eminent places. 
 
 Thirdly, becaufe he would not have us to put any 
 confidence in man, to think that the work muft needs 
 be done by fuch and fuch ♦, God will caft them afide, 
 •and bring the work about by other means, that we 
 leaft thought of. 
 
 Fourthly, that he might have a proof of the felf- 
 denial of thefe men, of their abfolute fubjection to 
 him ^ in the exercife of which grace, God takes ex- 
 ceeding delight. 
 
 Fifthly, that he might teach fuch, whileft they do 
 enjoy their opportunities of fervice, to walk.in de- 
 pendence 
 
Moses his Choice. 
 
 pendcnce upon him, humbly before him, not attri- 
 buting much to themielves : wherefore let fuch men 
 learn not to fet too high a price upon their condition, 
 that God hath railed them unto above others : al- 
 though it is true, that it is one of the greateft hap- 
 pineffes under heaven, to have large opportunities of 
 fervice for God and his Church, yet we mould not 
 fo value them, as to ftretch confeience in the leafl: 
 dcgreCjfor the continuance or improvement of them: 
 look to the wordj. keep dole to it, and then regard 
 not what men mail fuggeft, what a deal of good you 
 might do, how much lervice, what honor you might 
 bring to God • why will you hazard your felf and 
 the lofs of all 1 
 
 There is much danger in liftning to thefe reafonings, 
 becaufe the opportunities for fervice, and the keep- 
 ing up your felf in that condition in which you are, 
 being involved together, there may lie much felf- 
 love , under the pretence of doing fervice r and 
 that fo fecretly , as without diligent and faithful 
 fearch into your own hearts, you mail not perceive it 
 your felves ^ wherefore while you fee God offering 
 opportunities of fervice, while you fee his minde in 
 improving you thus,follow it on with all your might, 
 let no opportunity (lip, do to the utmoft you can for 
 God 5 and when you fee his minde to lay you afide, 
 and to ufe you in another way, although it be of af- 
 fliction, and grievous fufferings, yet be as willing 
 to yield to God in this, as in the former way 5 and 
 thereby, 
 
 Ftrft, you (hall mew the moft glorious work of felf- 
 denial that may be •, it is more to deny ones felf here 
 then in outward things, there is nothing goes more 
 B 3 near 
 
 Cap. I: 
 
 I. 
 
Cap. i. 
 
 Moses his Choice. 
 
 near to a true generous heart, then to be laid afide, 
 and to be denyed to b e ufed in ferviee. 
 
 Secondly, it may be, if you bring your hearts to lie 
 at Gods difpofe in this, he will ufe you the rather, 
 and you mall not be taken off-, this may be the means 
 of continuance of you in his work. 
 
 Thirdly,if you go on with fuch a difpofition as this, 
 it is more like that God will blefs your ferviee, while 
 he does ufe you. 
 
 Fourthly, or if you mall be taken off for a while, 
 and put into an afHi&cd condition •, wherein it mall 
 not appear that you are of any great ufe, (although 
 fometimes juffertngs are the greatcft fervkes) yet 
 your afflictions mall but prepare you for higher ier- 
 vice afterwards, as it did inMofes : How did God 
 ufe him afterwards in great and high employments i 
 few men that ever lived upon the earth,werc employ- 
 ed more for God then he was. The Magdeburg enfes 
 CenturUtores think that Barnabas the Apoftle was 
 the fame that ypofepb was, who was one or the two, 
 upon whom the lot was caft for the Apoftlcfhip, 
 when it fell upon CMmhias> and he was refufed, 
 \yltts i. which $ofeph was afterwards called Barna- 
 bas by the Apoftles, Atfs 4.36. in ftcad of Barfabas • 
 they making $ofes to be the fame with ^ofeph : $0- 
 feph was a gracious man, and when he faw it was 
 Gods minde not to ufe him in that work, he was con- 
 tent to go on in that way which God would have 
 him, although it were in a far lower condition, then 
 in the work of an Apoftle, and therefore afterwards 
 God called him to that high and honorable work. 
 
 Fifthly, howfocver, your reward mall be as great, 
 as if you were ufed in the greateft ferviee, in the 
 
 higheft 
 
Moses hit Choke, 
 
 higheft work you could have defircd to be ufed in : 
 But if you {hall not be willing to lay down all when 
 God calls you thereunto, and to be put into any low 
 fuffering condition that he fhall pleafe to put you in- 
 to, it is an evident fign that you went on before in 
 your way with felf-confidence, that you aymed at 
 your felf,that you did not give God the glory of your 
 iervice •, and if fo, although God might ufe you for 
 the good of others, yet there will come no blefling 
 of it upon your felves. This in the general. 
 
 Cap. 2. 
 
 Chap. II. 
 
 The opening of the words, with the feveral doctrines 
 in this Text. 
 
 BUt for a more particular handling this vcrfc, 
 I fhall fii ft give a fhort paraphrafe of it •, fe- 
 condly, fhew the feveral doctrinal conclufions 
 contained in it. \_He chofe~] choyce notes a com- 
 paring of one thing with another, and the delibe- 
 rating of the minde about the things compared, and 
 at the laft a free determination of the will which way 
 to go. Thus Mofes compares the eftate of Gods 
 people, and the pleafures of fin, one with another •, 
 he deliberates in his minde, 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 
 rather to fuffer affliction : he did not choofe afflicti- 
 on abfolutely, for affliction in it felf is an evil, but 
 rather then the pleafures of fin, afflictions are to be 
 chofen : fob 36.21. Elihu charges fob, that he chofe 
 fin rather then affliction •, this choyce is ah ill choyce, 
 B 4 Mofes 
 
Cap. 2. 
 
 i/mMJJfflV 
 
 2. 
 
 Moses his Choice, 
 
 Mofts his choice was a wife and gracious choice '■> 
 he choofes affliction rather then fin. [Affliction] 
 that is, any aftiction, not this or that affliction, but 
 whatfoever affliction God {hould think fit : Many 
 think thcmfelves willing to {life affliction in the ge- 
 neral, until they be called unto fome particular af- 
 fliction, and then they think, Oh, if it were any other 
 we couid bear it, but this we know not how to bear j 
 whereas the true fubjection of the heart to God, is 
 to bear what God himfelf fliall appoint. He chofe 
 [to fluff er affliction, ~]not to bring affliction upon him- 
 felf: Religion teaches no man, raihly and headily to 
 bring himfelf into mifery. [To fluff er affliction with 
 the people of God : Q Thatis,.eitherin joyningwith 
 the people of God in the ways of godlinefs, in which 
 they were 5 or in appearing for them •, or in joyning 
 in communion with them. [Then to enjoy the plea- 
 fures.of fm.~\ The words are in the Original, Then 
 the enjoyment of fin. [The pleafures of fln-,~\ that 
 is, either fuch pleafures as are in thcmfelves finful : 
 or feeondly, fuch as cannot be enjoyed, or maintain- 
 ed but in a way of fin : or thirdly, fuch us would be 
 means to draw the heart unto fin. [The pleafures of 
 fin for a ftafon : ] that is, either for a fhort feafon, or 
 for an uncertain feafon. 
 
 The doctrinal Conclusions in the words are thcfe : 
 
 Erft , the ufual condition of Gods people in the 
 world, it is an afflicted condition. 
 
 Secondly, when Gods people in Gods way are un- 
 der grievous afflictions, wicked men in the way of fin 
 have much pleafure. 
 
 Thirdly, afflicted godlinefs is to bechofen, rather 
 thenpleafant wickednefs. 
 
 Fourthly, 
 
Moses his Choke. 
 
 fourthly, a fpiritual eye can fee an excellency in 
 Gods people, though they be in never fuch a low af- 
 flicted condition. 
 
 Fifthly, a gracious heart is willing to appear for 
 Gods people, to be on their fidc 9 although it be with 
 much hazard to its felf. 
 
 Sixthly, there is fo much good to be had with 
 Gods people,that it is worth the enduring hard things 
 to be with them. 
 
 Seventhly,, nothing that is but for a feaibnean fa- 
 tisfie a gracious heart,that which muft fatisfle it,muft 
 be beyond any temporary thing, it muft be an eternal 
 
 good. 
 
 C H A P. III. 
 
 Cods people ? though dear to God, yet ufually have been 
 in an afflicted eflate. 
 
 FOr the rlrft :, Gods people, although dear and 
 precious in his eyes, yet they have ufually been 
 an afflicted people in all generations unto this 
 day. When God was making his Covenant with 
 Abraham, Cen,i 5.12. at the going down of the Sun 
 a deep deep fell upon him : and lo, a horror of great 
 darknefs was on him 5 and ver. 17. a- jmoking fur- 
 nace , and a burning lamp pafTed between his facrihee, 
 and the Lord tells him of the bondage of his feed in 
 Egypt. The afflicted condition of Gods people who 
 were to come from Abraham, was mewn by the 
 horror of darknefs, and the fmoking furnace : And 
 this is, obfervabie, As at the firft great Promife that 
 was made for Gods choofing of a people to himfelf 
 
 out 
 
IO 
 
 Cap.?. 
 
 Moses bis Choice. 
 
 out of Abrahams loyns, their affli&ed eftate was fct 
 out^fo where we have the great promife of the Gofpel, 
 thelargcft of any in the Gofpel, for the encourage- 
 ment of thofe who are willing to part with any thing 
 for Chrift, even there perfecution is annexed : for fo 
 the words are, CHark io.2p,:?o. There is no man that 
 hath left houfe, or brethren, or fifters, or father, or 
 mother, or wife^ or children, or lands for my fake, 
 andthe Gojpels, but he [halt receive a hundred fold 
 now in this life, houfes^ and brethren, andfifters, and 
 mothers^and children, and lands, with perfecutions, 
 and in the world to come eternal life-, Perfecutions 
 come in amongft all thofe great things that are there 
 promifed. Ifraelis a people afflicted/row their youth, 
 Pfal. 129.1. When God appeared to Mofes, to fend 
 him a deliverer of his people, he appeared to him 
 in a burning bttjh, to fet out the afflicted eftate of his 
 people. 
 
 If the people of God might have a Herald to give 
 Arms to them, as fome other Profelfions and Socie- 
 ties have, the beft and moft futable, would be fuch 
 as Mr. Hooper that holy Martyr had, when he was 
 made Bifhop of Worcefier, A Lamb in a faming bufb^ 
 with raves of the Sun from Heaven fhining on it : a 
 Lamb for meeknefs, in a bum burning, amongft wic- 
 ked men, who are as brambles and thorns, burning 
 with malice,and yet the fweet influence and comfort- 
 able light of heaven let out upon it. 
 
 When Ignatius came to the wilde beafts, to be dc- 
 
 | voured of them, and his bones crufhcd between their 
 
 teeth-, Now (fays he) I begin to be a Chnftian : 
 
 BlelfedMr. Bradford writing to the Town otWalden, 
 
 to encourage them to fuffcr, (aith,that that Chriftian 
 
 hath 
 
Moses bis Choice. I 1 1 
 
 hath not learned his A. B.C. in Chriftianity, who! Cap.3. 
 hath not learned the leffon of the Crofs. A Chnfltan &*#** 
 
 r 1 r 1 A y> 1 II (.TUCUHUi 
 
 is a Crojs-bearcr, fays Luther. As God made the 
 
 evening and the morning to be the firft day, and fo 
 
 Qui nou 
 cjt Cruet a- 
 
 the fecond, &c. So the day of Gods people, God ffijjfa? 
 hath made to be the evening of troubles here, and m. Lu 
 the everlafting morning of glory and happinefs here- ji?" l * 
 after. It is an expreflion of Mr. Calvin^ The godly iceiefi* cfl 
 (fays he) have their dark fhadow of troubles before k&esCru. 
 them, and their brightnefs of glory behinde to come 
 hereafter,but the men of the world have their bright- 
 nefs before them. 
 
 Men ufe to bring out their beft h*rft, and referve the 
 worft till afterwards, but Gods dealing with his peo- 
 ple is ©therwife, their worft is firft with them. The 
 way to Canaan is through the wildernefs, even after 
 a fore and tedious bondage ♦, yea, and when God 
 brought his people into Canaan, he brought them 
 into the worft part of Canaan firft, into the fouthern 
 part, which was the moft dry and barren part of the 
 land. The way to Zion is through the valley of Baca, 
 Pfal. 84.6. Many are the troubles of the righteous, 
 faith David, Pfal. 34. ip. According to that of the 
 Apoftles, Acts 14. 22. Through much tribulation we 
 mufi enter into the kingdom of God. Pfalm 22. is a 
 prophetical Pfalm of Chrifts furTerings, and the title 
 is upon Aijeleth Shehar, which lignifies the morning 
 Hart or Stag, fuch a one as the Huntfmen fever out 
 in the morning from the reft, to hunt for that day. 
 Such was Chrift,and fuch is his Church, as the morn- 
 ing Stag fevered out to be hunted and worried by the 
 world. In the world ye Jhall have tribulation^ faith 
 our Savior to his difciples, John 16. 33. we cannot 
 
 follow 
 
12 
 
 Moses his Choice. 
 
 Cap.}, follow Chrift, and be his Dtfciples, but upon thefe 
 terms , Mat. 16.24, Others ufe to invite Followers 
 with promifes of honors and riches, but Chrift tells 
 the worft at firft, what we are like to finde • we muft 
 be content to take up our crofs, not to endure it by 
 tompulfion, and conftraint, but to take it up willing- 
 ly and cheerfully : Secondly, not what crofs we will, 
 we muft not choofc our crofs, but what is appointed 
 for us. 
 
 Be muft take up his crofs. But this crofs it may be 
 rhall be but now and then. 
 
 Yes, Luke p. 2 3. He mufl take up his crofs daily. 
 
 But if every day, I hope it is an eafie crofs. 
 
 Nay, it is a killing crofs-, 1 Cor. 15. 31. I dye daily, 
 faith St. Paul. 
 
 But yet I hope there may be refreihings fome part 
 of the day. 
 
 Not fo neither -, Rom. 8. 36. For thy fake are we 
 killed all the day long; that is, in regard of the dan- 
 ger of death : Secondly,in regard of fome beginnings 
 that we furTer : Thirdly, in regard of our willingnefs 
 to undergo it. 
 
 Since the days of John Baptift the Kingdom of 
 Heaven frjfers violence, and the violent take it by 
 force , Mat. n. 12. this is ordinarily taken for the 
 greedinefs of the peoples embracing Johns Minifte- 
 ry, but it rather feems to be fpoken of another kinde 
 of violence, namely, the violence of opposition and 
 perfecution, in which the enemies of the Gofpel feek 
 to lay violent hands upon it- for he tells thempre- 
 kmly, Ferfe id, 17, 18. that the Jews were as way- 
 ward children, that nothing would pleafe them, but 
 faid that John had a Devil •, they were therefore ra- 
 ther 
 
Moses his Choice. 
 
 ther violent againft his Miniftery, then violent in cm- 
 bracing of his Miniftery. 
 
 2 Tim. -$.ii. Alltb.it will live godly , muft fit ffer per- 
 fection : Fir ft «r//]Every one muft expect it, although 
 it is true, God calls not all to the like fufferings, yet 
 he exempts none from fome degree or other, let him 
 be as wife, and as difcrcet as he will, yet if godly, he 
 ihall not efcape. Chrift was the beft Preacher that 
 ever was, he lived the mod inoffensively that ever 
 I any did, and yet while he was preaching, the Phari- 
 sees blew their nofes at him in {corn and deriiion •, 
 for fo the word Signifies in the Original, Luke 16. 14. 
 which is tranflated, derided him. And at another 
 time they would have broke his neck, by c a fling him 
 from dfteep hill, after he had done his Sermon. Saint 
 Paul the moft famous Preacher next to Chrift, that 
 ever was, and yet he was accounted a babler, apefti- 
 lent fellow, his Sermons were accounted fictions and 
 J editions. 
 
 Secondly, He that will live godly. ~\ The Devil 
 will let a man have many willies and defires, thefe are 
 not perfecuted •, but he that will, if he be fet upon it, 
 abfolutely refolved that hen?///, and nothing (hall 
 hinder, then he muft make account to fftfer : When 
 the wowan in the Revelations, Chap. 12. was re.idy to 
 bring forth her Childe, the Dragon fought to devour 
 it , he mealed not with her ail the while flic was 
 a breeding. 
 
 Thirdly , he that will live. ] If he keep his 
 godlinefs in his heart, and not difcover it in his 
 life, he may go on well enough , but thefe (hews 
 of godlinefs the world cannot endure. Wicked- 
 nefs muft appear with open face, but godli- 
 nefs ; 
 
 Cap. 3. 
 
 1 
 
 ZUVKTi)- 
 
 2. 
 
Cap.3. 
 
 What it is 
 tfi live 
 godly in 
 Chrift. 
 
 I. 
 
 Moses/;// Qboice. 
 
 2. 
 
 nefs muft keep within doors : Wickednefs trades 
 openly >but godlinefs muft keep in as a bankrupt, that 
 dare notbefcen. 
 
 Fourthly, he that will Xivz godly .~\ Not civilly one- 
 ly, for a man to live fairly, lovingly, juftly amongft 
 men, to keep from crying fins, and here to reft, this 
 man perhaps may efcapc fufferings ^ but if he begins 
 to live godly to go beyond morality in his profefllon, 
 then he muft expect to fuffer. 
 
 Fifthly, he that will live godly in Chrifi tfefus : 
 that is, in the vertue, ftrength and power of Chrifi 
 fefus^Thc other may be done without knowledge of 
 Chrift,but this godlinefs in Chrifi Iefus is that which 
 is perfecuted in the world Q godly in Chrifi feftis.~] 
 
 That is, firft real and true godlinefs, not the iha- 
 dow of godlinefs : A Wolf flics not upon a painted 
 fheep, we can look upon a painted toad with delight : 
 There are fome forms, and fhadows of godlinefs en- 
 tertained in the world, but the reality and truth of 
 godlinefs is that which is hated, and oppofed. 
 
 Secondly, godlinefs in Chrift Jefus, is exaft god- 
 linefs, it carries a foul to a higher pitch then morality 
 doth h now a man begins to live in a higher courfe of 
 Religion, to be ftrid in his ways, to tremble at the 
 leaft fin, to devote himfelf wholly to God, this man 
 muft exped to fuffer. 
 
 Thirdly, the godlinefs that is in Chrift Jefus, is a 
 ftirring godlinefs : if a man will be lukewarm, and 
 as Gallio, not caring which way things go,thcn many 
 will fpeak well of him, he is no bufie-body, not fo hot^ 
 and fierce as others are. We reade JE.v^.8.28. Pha- 
 raoh was content to let the people go, onely he would 
 not have them go far 5 fo, many are content that men 
 
 mould 
 
Moses his Choice. 
 
 J 5 
 
 mould be Religious, fo be it they do not go too far, 
 Revel. 2. 2. Chrift faith to the Angel of the Church 
 of EpbeffKj I know thy labor and thy patience h mark- 
 how thefe two are joyned : If the Angel had not 
 labored fo much , it is like he had not fuffcred lb 
 much : If Minifters and Chriftians will be idle and 
 do little, they arc not like tofuffer much, a little pa- 
 tience will fcrve turn •, but thofe who put forth them- 
 felves , who are flirting, active, who labor much, 
 they muff expect to fuffer much. It is very obferva- 
 ble that of the feven Churches we readeof in the 
 Revelations j there are onely twoof whofe troubles 
 there arc no mention • and which arc they i? the firft 
 is Sardis, of which it is faid, She had a name that fie 
 lived , and rvas dead: the other was Laodicea^ that 
 was neither hot nor cold : Thefe two efcaped trou- 
 bles, but none of the other. 
 
 Fourthly, the godlinefs that is in Chrifi Iefa, is a 
 powerful godlinefs, that will not yield and give in ^ 
 iiich as the Lord requires in Ieremy, Let them come 
 in toy on, 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 to be 
 pride ? ftubbomnefs, not knowing what the power of 
 godlinefs means : A reed that yields, is not matter- 
 ed by the wind : So thofe who will be time-fervers, 
 whole confeiences will bow any way , thofe fhall 
 fuffer no great matter^ but if men be unyieldable, 
 efpecially in things that are counted (mall, as many 
 of the Chriftians in the Primitive times, who would 
 not cafl one grain of frank incenfe into the fire to five 
 their lives, thefe are hated, contemned and perfe- 
 cted in the World : Antichrift is content to let the 
 
 name 
 
 Cap. 3. 
 
\6 
 
 Cap. 3 . 
 
 Moses his Choice. 
 
 name and profcflion of Religion alone, but he per- 
 fecutcs the power of godlinefs, it is that which wit- 
 neffeth againft him, Revel. 11.8. He flays thewit- 
 neffes, but he lets their carcaiTes lie openly \ he cares 
 not for the name and profeflion, fo be it the witnef- 
 fing power be (lain. 
 
 Fifthly, Godlinefs in Christ tfefiis, is world-con- 
 demning godlinefs •, Noah condemned the world by 
 that he. did : Other men mould be accounted well 
 of, were it not for thefe •, but this darkens their light, 
 and condemns their way, which they are not able to 
 abide, 1 Pet.q. 1 2 . Beloved-, think it notftrange (faith 
 the Apoftle ) concerning the fiery tryal, as though 
 fome (I range thing happened unto you •, be not moved 
 at it, as at the coming of a firanger unexpectedly, 
 you mud: entertain troubles as ordinary daily guefts. 
 
 It hath been, is, and will be the order of Gods pro- 
 vidence towards his people, that they mail be in an 
 afflicted condition, and that many times in great ex- 
 tremities v and hcncc,Chap.$. 10. the Apoftle prays, 
 That the God of all grace would make them perfect, 
 after the) had fujfered a while-, as if prayer might 
 not be made for perfection, until we have fuffered a 
 while. As foon as St. Paul was manifefted to be a 
 c ho fen veffel for the honor of God, it was fhewn un- 
 to him, what things hejhouldfuffer for the name of 
 Chrifi y as if that were a neceflary concomitant to 
 the profeffion of godlinefs. 
 
 Look over the whole Book of God, and confider 
 the hiftory of the lives of Gods people in all ages, 
 both in Scripture, and in other records, and you 
 mall findc them ufually in a poor afflicted condition - 7 
 as foon as we hear of any work of Religion, we hear 
 
 of 
 
Moses/w Qhoice. 
 
 of the perfection of Abel. Noahs Ark on the wa- 
 ters, was a type of the condition of the Church in 
 afflictions. What hard things did Abraham, and the 
 reft of the Patriarchs endure in their generations i 
 How fore was the bondage of the Ifraelttes in 
 Egypt & Their pafTage through the Redfea and the 
 difmall Wildernefs into Canaan, was a type of the 
 afflicted condition of Gods people in after ages , 
 through which they were topafsto Heaven: How 
 was David hunted as a Partridge in the wilder nefs ? 
 What bitter and fore complaints do we hear, of the 
 grievous fuffering he met withal? PfaL 129. the 
 Church there bemoans her condition, that from her 
 youth upfhe had been afflicted : What hard ufage did 
 the bleiTcd Prophets of the Lord finde < Eliah was 
 perfecuted, and muft flie for his life, whWc four hun- 
 dred falfe Prophets were fed at Ie^abels table : Mi- 
 caiah mull: be fed with the bread of affliction, and the 
 water of adverfity. 
 
 Hiftories tell us, that Ifaiah was fawn afunder with 
 a wooden faw $ Jeremy was put into a dungeon,ftick- 
 ing in the mire (as fome (lories fay) even up to the 
 ears, and after was ftoned to death in Egypt; E%e- 
 kiel was flain in Babylon 5 CMicah was thrown down 
 a deep place, and his neck broke . Amos was fmit- 
 tenwitha club, and fo brained: The Story of the 
 perfecutions of the Maccabees prophefied of, Dan. 
 1 1. 36* and recorded by the Apoftle, Heb.n . from 
 the^Vcrfe to the end, is exceeding lamentable ^ 
 the Texts fays, That they were tortured, that they 
 had the tryal of cruel moc kings zndfeourgings, of 
 bonds and imprtfonment -, they were ftoned, were 
 fawn afunder, flam with the fword, wandred up and 
 
 C down 
 
 17 
 
 Cap. 3. 
 
i8 
 
 Cap.j. 
 
 Moses 1m Choke. 
 
 down in Sheep-skins and Goats-skins^ being deflitute^ 
 af flitted, tormented^ they wandred in deferts , and 
 mountains ^and dens , and caves in the earth. 
 
 And after, for the Chriftian Churchy we know 
 what Chrift himfelf, the great leader of his people 
 fufFered, what contradiction of (inner s ? wiat con- 
 tempts ? rniferies ? (corns ? fcourges ? cur fed, cruel^ 
 flumeful death ? When Stephen the firft Chriftian 
 Martyr was ftoned, Dorotheas witnefTeth, that tw$ 
 thousand others. which believed on Chrijl^ were put to 
 death the fame day . All the twelve Apoftles after ma- 
 ny fore and grievous afflictions endured, fuffered ma- 
 ny violent deaths, John onely excepted : who yet, 
 as the Scripture teftifieth, was baniuhed into Patmos^ 
 and as fome Hiftories, that he was by Domitian 
 thrown into a Tun of fcalding lead, yet as they fay, 
 delivered by a miracle. 
 
 Peter was crucified with his heels upward, becaufe 
 he would not be as Chrift was, thinking himfelf un- 
 worthy of that honor : Andrew was crucified by 
 Egeas King of £dejj'a : James was flain by the fword 
 ofHercd^ as we findc AcJs 1 2 . the beginning : Philip 
 W^s crucified,and ftonedto death at Hieropolis^z City 
 in. Phrygia.: Bartholomew^ after divers perfections, 
 was beaten down with ftaves as he was preaching in 
 a City of Armenia , and then crucified, and after his 
 skm flead off, and beheaded ; Thomas was flain with 
 a Dart at C a lamina in India ; Matthew w:as run 
 through with a fword, or as fome write, flain with a 
 fpcar : lames the fon of Alphews y who was called 
 the ]ufl man^ was fet upon the pinacle of the Temple, 
 and thrown down, and yet having fome life left in 
 him, he was brained with a Fullers club •, fome Hi- 
 ftories 
 
Moses bis Choice. 
 
 ftories fay, that Paul before his converfion, had a 
 fpecial hand in this: Lebbeus was flainby Agbarus 
 King of Edejfd : Simon the Canaanite was crucified 
 in Egypt , or as others fay, he and Iude was flain in 
 a tumult of the people : Matthias that came into the 
 number in ftead of Iudas^ was ftoned, and then be- 
 headed : Paittvns beheaded at Rome^ under Nero. 
 
 Thofe ten fearful Perfections in the Primitive 
 times, from the time of D omit i us Nero > unto Con- 
 ftantine^ dothfet out 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 
 fpeaking of the ftories of thofe timeSj fays, that eve- 
 ry page, and leaf \is as it were allred^ coloured in blood: 
 the Covenant of grace is a bloody Covenant, both 
 in regard of the blood of Chrift, firft fcaling it, and 
 the blood of the bleffed Martyrs ^ adding likewife 
 their feals in confirming of it. In that Treatife that 
 goes under the name of Cyprian^ de dnplici Martyrio^ 
 fpeaking of that place, I Iehn 5. 8. Three bear wit- 
 nefs on earthy the Spirit^ water and bloody the third 
 is applyed to the blood of the Martyrs in thofe 
 times. 
 
 It is a moft heart-breaking meditation to confider 
 the ragings, madnefs and fury of the Heathens a- 
 gainft the Chriftians in thofe times. Ierome in an E- 
 piftle to Cromatius^ 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 lanuary. Vincentitts reports,that at Aquileia^ 
 the Emperor gave leave to every man that would, to 
 kill the Chriftians 5 All the policy, wit, ftrength of 
 
 C 2 invention 
 
 '9 
 
 Cap.5. 
 
20 
 
 Cap.?. 
 
 MosEsto Choice. 
 
 invention, of men and devils,^ were excrcifed and 
 ftretched out to the utmoft, for deviling the mod 
 miferable torments, and exquifite tortures • as plates 
 of Iron burning hot, laid upon their naked flefh 5 
 pinfers red hot, pulling off the flefh from the bones-, 
 bodkins, pricking and thrufting all over their bodies: 
 cafting into lime kilns, and into caldrons of fcalding 
 lead : whippings until almoft all the flefh was torn 
 off their bodies, and their bones and bowels appear- 
 ed, and then laid flat upon fharp fhels and knives : 
 their skins were flead off alive, and then their raw 
 flefh was rubbed with fait and vineger : their bodies 
 were beaten all over with clubs, until their bones and 
 joynts were beat afunder : they were laid upon grid- 
 irons, rofted, and bafted with fait and vineger: one 
 member was pulled from another •, by faftening them 
 to the boughs of trees,they rent their bodies apieces: 
 they were toffed upon the horns of Bulls, with their 
 bowels hanging out ^ they were caft among dogs to 
 be devoured ; they were put under the Ice naked in- 
 to Rivers •, they were tortured on the rack, on the 
 wheel , and on the gibbet, with flaming fire under 
 them : they made it their fports, to fee them devour- 
 ed by wilde beafts - y and irr the night , in ftead of 
 torches, they burnt the bodies of the Saints, to give 
 them light for their paftimes. 
 
 To give you an inftance or two, that you may fee 
 the miferable extremities the Saints of God in for- 
 mer times paffed through. I read or one Swcim^ up- 
 on whom when fuch intolerable tortures were inflict- 
 ed, as the Perfecuters thought, furely they fhould 
 have heard fomc words of blafphemy coming from 
 him, yet they could get nothing but this. Sum Chri- 
 
Moses bis Choice, 
 
 Jlianus, I am a Chrifiian •, at which they being mad, 
 they clapton plates of brafs red hot, to the moft 
 tender parts of his body, wherewith although his 
 Spirit fhrunk not, but ftill continued conftant, yet 
 his body was fo drawn together, -that it loft the pro- 
 per fhape of a man •, and after he lying in prilon a 
 while, they brought him forth again to the common 
 icaffold in the face of the people, and put him to all 
 kinde of torments they could devifc, as though he 
 had been put to none before, as fcourgings^ tearings 
 by rvilde beafis • his body being thus torn, they 
 brought an iron chair red hot with fire, and fet him 
 in it, and fo fryed and fcorched him as upon a grid- 
 iron : Thus he being made the whole day a fpe<5acle 
 to the people, in ftead of their games and fights, they 
 could get nothing from him, but his firft confeffion, 
 Chrifiianus fum^ I am a Chrifiian, 
 
 The example of Romanw, who was of noble birth, 
 but more noble in his Martyrdom, is very famous 5 
 he was firft whipped with knaps of lead at the ends 
 of the cords ; he defired them not to fpare him for 
 his Nobility, Not the blood of my progenitors^ fays 
 he, but Chrifiian profeffion makes me noble : then 
 they lanced him with knives, until the bones appear- 
 ed white, his face was buffeted, his eye-lids torn 
 with their nails, his hair pulled from his face ; the 
 Captain being aftoniihed at his conftancy , com- 
 manded them to ceafe from tortures ; he was after 
 brought forth and lcourged again upon his old fores^ 
 they plucked out his tongue by the roots : the Ca- 
 ptain being yet more aftoniihed to fee him continue 
 conftant,commanded him to be brought into priibn, 
 and there be to ftrangled. 
 
 C 3 The 
 
 21 
 
 Cap.?. 
 
21 
 
 Cap.3- 
 
 Moses/;// Qioice. 
 
 The example oivincentiu* is as remarkable as any^ 
 he was firft wracked, all his joynts being ftretched 
 out of their place \, then his body was indented with 
 grievous and deadly wounds $ then they tortured 
 his Mem, by raking upon it with iron combs fharply 
 filed h and then they laid his body upon a grate of 
 iron, opening his flelh with iron hooks, they feared 
 it with fiery plates, fprinkling it with hot burning 
 fait ^ then they drew him into a dungeon, where the 
 floor was fpread with the fharpeft fhells that could 
 be gotten, they laid his body upon them, and fo 
 left him without all fuccor. 
 
 Take an example of a woman or two •, one Blandi- 
 na was miferably whipped, tortured by wilde beafts, 
 tormented,and {torched upon a gridiron,and then put 
 into a net, and caft unto the wilde Bulls to be gored, 
 and fo (lain. We read of one EuUUU a yong Gen- 
 tlewoman, famous for hergodlinefs and conftancy, 
 who was pulled away from the feat of her Perfecu- 
 ters by the hair of her head, then one joynt was pul- 
 led from another, and the flefh from the bones by 
 tufhes and claws of wilde beafts^ then they harrowed 
 her flefh with an iron hurdlc,they burnt her body on 
 every fide before and behinde with flaming torches, 
 and at laft caft her into fire, and confumed her body 
 unto allies. 
 
 How lamentable is the hearing of thefe things un- 
 to nice and curious women? who now muft not have 
 the wind to blow on them, who are ready to dye if 
 they be but croffed a little of their wills. It was an 
 excellent fpeech of a woman Martyr , Iulitta by 
 name, who being to be put into the fire, fpake unto 
 other women thus, Ceafe to accufe the fragility of 
 
 the 
 
Moses his Choice. I 2 5 
 
 Cap.3. 
 
 the feminine fex : What ? are not we made of the 
 fame matter that men are t yea, after Gods image are 
 rve made as well as they • God did not ufe flejh to mak e 
 women of in token of infirmity, we are bone of his bone, 
 in token we muft be firong in the living God. Thefe 
 were the fufferings of thofe times •, we ihrink at eve- 
 ry thing, at every fcorn and frown. 
 
 As for after times, it plcafed God to ftir Conflan- 
 tine a Chriftian Emperor, and then the Church had 
 fome reft-, to which Come apply that place, Rev, 20.2. 
 Satan was bound a thousand years, not to rage for a 
 thoufand years after, fo as he then did, until Ami- 
 chnft got ftrength : but the Text will not bear this 
 interpretation •, we read Rev. 8. 1 . at the opening the 
 frjl jealy there was filence in Heaven half an hour • 
 that is, a fpace of intermitfion, wherein the Church 
 had fome little breathing for a while, but yet conti- 
 nued not long •, for Liciniut, who fir ft joyned in the 
 maintenance of Chriftian Religion, fell off and turn- 
 ed an outragiousperfecuter. After that the Church 
 endured infinite troubles by the herefie of Arrianifm, 
 that fpread it felf mightily abroad, fo that the whole 
 world almoft was become an Arrian ^ at this time 
 fays Hilary, the Church was fo obfcured, as it was 
 not to be fought in any external pomp in publique 
 places, but in prifons and dens •, Non in teciis, ejr 
 exteriori pompa, fed potius incarceribws & fpeluncis. 
 Arrius was a man of excellent pans, and forward in 
 good, but through pride, being difappointed of his 
 expected preferment, fell off. Mr. Brightman upon 
 Revelations 8. 11. thinks it was he , that was 
 meant by that Star which fell, which was called 
 wormwood, by which the third part of the waters 
 
 C 4 were 
 
*4 
 
 Cap.;, 
 
 Moses his Clioicc. 
 
 were made bitter, and man) dyed of the waters. 
 
 After that Antichrifi began to rife more and more, 
 and to bring a fearful darknefs over the face of the 
 Church ; of which times the holy Ghoft proprieties. 
 Rev. 8. 12. The moon, fun i and flars were fmitten. 
 The rirft open and bloody perfecution of Antichrift, 
 was that or the Waldenfes, in the year 1160. and 
 1 260. and fo on : there is a whole volumn written of 
 the lamentable extremities that thefe poor people 
 endured,the reading whereof might cauie the nardeft 
 heart that lives to break. A fpecial agent in this per - 
 fecntionwas one Deminick^ father of the Domini- 
 cans, of whom his mother dreamed when me was 
 with childe with him, that flic had a Wolf flaming 
 with fire out of his mouth in her body. 
 
 In after times we read ot the moil: famous inftru- 
 ments of Gods glory, what hard things they en- 
 dured : as Wick ii ff, Hufs, Ierome of Prague , and 
 others. The firft time that ever any Law was made 
 for burning thofe that oppofed the Pope in England^ 
 was in Henry the Fourths time : fo it went on to thofe 
 bloody Marian days •, What imprifonments < what 
 llarvings i ftranglings < gibbets < fire < banifliments 
 were there then < What grievous mifcries did Gods 
 people endure in France^ cfpecially in that bloody 
 lavage Maffacre in the year 1 572 < the Hiftory of it 
 tells us, that near the Archbiihops Prifon in Lyons ^ 
 the blood ran warm reeking in the ftreets, into the 
 River : in thirty days fpace, there were an hundred 
 thouiand poor orphans, widows, and fuccorlefs crea- 
 tures, wandring about without relief.. 
 
 Thus both Scripture, and the Hiftones of all times, 
 hold forth unto us the truth of this point, that the 
 
 eft ate 
 
Moses his Choice. 
 
 eft ate of Gods people is an afflicted e flats « they cry 
 out aloud unto us, that through many tribulations we 
 m:ifl enter into the kingdom of God. This hath been 
 the way of God even towards thofe who have been 
 deareft to him, and it is fo at this day, but yet a great 
 difference hath God made, between us, and thofe in 
 former times, in regard of the degree of afflictions j 
 yea, between us and others of his Servants, in other 
 places now : we feel but little of thofe hard things 
 that many of Gods people have felt,and frill do feel: 
 we fit under our vines, and fig-trees, in peace and 
 plenty, not onely under theflhadows of them, but we 
 tafte and eat plentifully of the fruit of them, they are 
 not empty vines, nor empty Jig -trees unto us. 
 
 Chap. IV. 
 What ufe tve jhould make of Gods fftring^ m from 
 the xv oful afflictions which have be fain, and do be- 
 fal others. 
 
 N 
 
 Ow what ufe mould we make of this diffe- 
 rence i Firft, we had need 
 
 examine wne- 
 
 ther our profperity be in love or not, whe- 
 ther it be fanctified unto us or not • for we have a 
 great deal more then Gods people ufe to have t And 
 we fhall know it by this, if the chief thing we rejoyce 
 in, in the enjoyment of our profperity, be the oppor- 
 tunity of fervice for God, that we have by it. 
 
 Secondly, let us admire Gods goodnefs to us, and 
 blefs his name : How favorable is the Lord to us, 
 who fpaies us, that we fuffer little or nothing in com- 
 parifonof what others have done i We are weak, 
 
 and 
 
 _*5_ 
 
 Cap. 4. 
 
i6 
 
 Cap. 4. 
 
 Moses/;« Choice. 
 
 and if we fhould have felt fuch things as others have, 
 what mould have become of us * They endured 
 foiling of their goods, imprisonment , tortures, but 
 we may go to Heaven, and have peace, comfort, the 
 ufe of the creature, houfes, lands, friends : had we 
 onely the bleifings of the upper lprings, although 
 we wanted wholly the bleffings of the nether, we 
 were happy •, but oh the goodnefs of our God unto 
 us, we do plentifully enjoy both ! Though a man 
 do lofe 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 fave our fouls, and yet have the good 
 things of the world too. 
 
 But it may be faid,A differing condition is the joy- 
 ful condition, why then mould we thus blefs God 
 that we are freed from it i 
 
 Jnfw. 1 . Sufferings in themfelves have no good, 
 but as God ufes them, and turns them unto good ; 
 now God can ufe and turn projperity into good as 
 well if he pleafe, and profperity hath good in it felf, 
 and in the ufe of it too. 
 
 2. The Apoftle Saint lames, Cap. 1 . d,/jcalls for 
 joy in both conditions •,£ et the brother ofhigh degree 
 rejoyce, when he is abafed, and the brother of low de- 
 gree^ in that he is exalted-, it feems we ait not fit for 
 fufferings, and therefore our prefent condition is a 
 mercy. 
 
 Thirdly, feeing God fpares us fo much from fuffer- 
 ings, and calls us not to fuch pa f five obedience as 
 formerly he hath called his fervants, let us therefore 
 labor to be more abundant in aclive obedience, in 
 giving God the glory of that peace and many liber- 
 ties. 
 
Moses bis Chjice. 
 
 17 
 
 Cap.4. 
 
 tics, and thofc comforts that wc do enjoy, which we 
 might have been deprived of by the malice of men • 
 let our ftrength now be employed for God, in doing 
 fervice, which might have been fpent mfiiffering the 
 rage of man, yea, might have been fpent in bearing 
 the wrath of God himfelf : O how much better is it, 
 that we have it to fpend it in doing fervice for God 
 in an active way, for his praife and our own comfort! 
 The more peace and outward comforts,the more fer- 
 vice is due to God. It is obfervable that Solomons 
 Altar was four times as big as Mofes's. We read 
 Exod. 27. 1. That Mofes was to make an Altar five 
 cubits long, and five broad, and three high,but Solo- 
 mon made an Altar twenty cubits long, and twenty 
 cubits broad . Mofes was in the wildernefs, in an un- 
 fetlcd condition, full of troubles : Solomon on his 
 Throne, in a peaceable condition, full of profperity - 
 as our peace and profperity is mOre then others, fo 
 our fervice mould be more then theirs, and that in a 
 due proportion. 
 
 Salvian writing about the condition of Gods peo- 
 ple in their fuffering of affliction, anfwers an Objecti- 
 on which fome might make . But rve do not live un- 
 der persecuting Emperors, as formerly Chrifltins did. 
 To that he fays , By how much the lefs they were in 
 their paffive obedience, by fo much the more they 
 mould be in their active obedience. God is content, 
 fays he, that our peace mould ferve him, that we 
 
 (anflitateplaccamus ; plus ci fides (*f de.-otio nojlra debet quia minor a, a nobis cxigi: (j 
 majors, concejfit, & ideo cum principes Cbriftiana fine (? ferfecutio nulla fit & religio 
 11011 inquietetur, qxti ad probandam /idem experimtntU durioribus non compel! imur, inferi- 
 ortbus faltemofficih domino plus place'/ ■edebemus. "Demitt.imus ergo ilia qux bcatiffimw. 
 Paulas per tu lit, videmus, ft in illis faliem rcligiofa devotiouU obfequiU qua minora at- 
 qi'.ecommunia ) &'c. Salvian. degubcrnatione Dei, lib 3. 
 
 mould 
 
 Qonlentui 
 eft Dm 
 nolicr, ut c: 
 pax nolira 
 ferviat, ut 
 ci immacu- 
 latorum 
 acluumpu- 
 ritatc ct 
 vhx incQ- 
 tamiiiabilk 
 
i8 
 
 Cap.4. 
 
 Vimicave 
 
 runt pitro 
 noftri con- 
 en ajperi- 
 mosdobrcs 
 nos e con • 
 irxrio di m 
 mcirrm 
 conira.no- 
 bilijfmM 
 voluptAtes', 
 vicerunl 
 tormenU 
 fiiimmx- 
 rum, nos 
 vincamia 
 igven. tch 
 vitiorum- 
 Eufeb. 
 Emcf. Ho 
 mill a N^ 
 ul'u San 
 cfi Gcncfii. 
 
 4. 
 
 Moses his Choke. 
 
 mould pleafe him , in the purity of actions unde- 
 fined, in the holinefs of a life unfpotted 5 by fo much 
 the more is our faithfulnefs and devotion indebted 
 to him, becaufe he requires of us fmaller things, and 
 hath granted greater things unto us : and therefore 
 feeing Princes are Christians, there is no perfecti- 
 on, Religion is not difturbed, we are not compelled 
 to manifeft the proof of our faith by harder tryals, 
 we ought fo much the more to pleafe the Lord in in- 
 ferior duties. He inftanceth in divers particulars : as 
 Chrift (fays he) commands us not to drive, and 
 contend with one another, but rather to put up 
 wrong,let us obey him in this, feeing he frees us from 
 fuch great and dreadful miferies, which others have 
 furTered before us . Again, Chrift would have us do 
 that to others, which we would have others do to us, 
 let us obey him in this. He commands us by his 
 Apoftle, that we mould not feek that which is our 
 own, but every one feek the good of another : he re- 
 quires of us to love our enemies, and to take heed of 
 the occailons of evil, dec. Although duties be never 
 fo hard to fleih and blood, yet let us fet upon them. 
 It was an excellent fpeech of Euf'ebius Emefenus^ 
 Our forefathers did ftrive againft fharp piercing 
 griefs, let us be willing to ftrive againft the moft ex- 
 cellent pleafures •, They overcame the torments of 
 the flames, let us overcome the fiery darts of vices. 
 
 Fourthly, let us take heed of the leaft froward mur- 
 muring and repining at little croffes, that fometime 
 we meet withal. What, are we difcontentcd at fuch 
 fmall afflictions < at fuch light things t, when as o- 
 thers (our betters) have furTered fuch hard, fuch grie- 
 vous, fuch lamentable things 3 that our hearts do ake 
 
 at 
 
Moses his Choice. 
 
 at the very hearing of. What is our flefh better then 
 theirs, that we muft have ours fo pampered, when 
 as theirs was lb grievoufly tormented i How far are 
 you from refilling unto blood i O what an unwor- 
 thy thing is this in Chriftians 5 to vex and fret at every 
 fmall crofs $ when they read and hear what others 
 have furFered before them ! all our troubles are but 
 as the flivers and chips of that crofs,upon which they 
 have been crucified. 
 
 Fifthly, be willing to abate fomewhat of your de- 
 light in the creature that you do enjoy, do not give 
 liberty to your felves,to fatisfie your felves to the full: 
 Is it feemly that when Gods choice Servants have 
 fuffcred, and ftill do fuffer fuch hard things, that you 
 mould delight and rejoyce to the utmoft in giving 
 content unto the flefh < You know how it was with 
 Urtih^ while the Ark, and his Lord tfoah was in the 
 field, he would not go down to his houfe to folace 
 himfelf there, tfofephus de hello Iudaico lib. 6. reports 
 ofT/f/#, when he had by his conqueft brought the 
 Jews into miferablc extremities , that fome of the 
 Priefts petitioning him for their lives, he command- 
 ed them to be (lain, faying, they were of degenerous 
 mindes that they defired to live, when their people 
 and Religion furFered fo much as it did : Titt-ts a Hea- 
 then judged thus of them-, of what degenerous 
 mindes then are thofe, who not onely defire to live, 
 but to live in pomp, in bravery, in giving liberty to 
 themfelves in all fenfual delights, in abating nothing 
 of their carnal contentments, when they fee and hear 
 
 of the Churches of God fuffering § 
 
 things, 
 
 brought unto lamentable ftraights under the burthen 
 of moft heavy and fore afflictions i The like we finde 
 
 related 
 
 *9 
 
 Cap.4. 
 
3° 
 
 Cap. 4- 
 
 ! 
 
 Moses bis Choice. 
 
 Cum extrc- 
 mafniU- 
 bor&rct oh 
 Utim a- 
 quam acci- 
 fere iwluih 
 quh du- 
 rum puta- 
 b.it (? pa- 
 rum regi- 
 um, ft if ft 
 folm fitim 
 extiiiguerci 
 tut levaret 
 fuam, cum 
 ilii eo tem- 
 pore nihil 
 Inherent, 
 que aridt 
 corpora rc- 
 yjurent; 
 nunc poculc 
 ^ lew f cut 
 obUtum 
 fuit redito. 
 nee folia 
 finquit) 
 biberc fu- 
 (tinco nee 
 urn cxigu 
 urn divide- 
 re omvibta 
 pojfum. 
 oS^uintus 
 Curtius. 
 1.7. 
 
 related of <^4ncbifes tineas his father ^ when 
 <ts£neo4 would have faved his life, Far be it from me, 
 fays he, that I mould defire to live when Troy fuffers 
 that it docs : 
 
 Abfit, ut excifa poffim fupervivere Troia. 
 
 Far then be it from us to deli re to live dilicioufly, 
 when not Troy, but the Churches of God fuffer fuch 
 things as they do. It is reported of Alexander^ that 
 being in extream thirft, when a little water was offer- 
 ed to him, he thought it a hard thing and not Prince- 
 ly, for him alone to quench his thirft, when others 
 in his Army had not wherewithal to abate theirs ^ 
 wherefore he gives back again the cup with this 
 fpecch, faying, I cannot bear to drink alone,and here 
 is not enough to divide amongft the reft. 
 
 Sixthly, let us learn to be companionate towards 
 them that do fuffer $ while the bowels of others are 
 torn out by the rage of men, let the bowels of our 
 companions work towards them, let us be even in 
 bonds with thofe that are bound, in all our peace, li- 
 berties, and comforts, let us remember them, let us 
 pray for them, and as much as we are able, relieve 
 them, and help to bear their burthens. 
 
 Seventhly, let us lay hold upon our opportunities 
 of peace and liberties that we do enjoy, to edifie our 
 felves in our moft holy faith : let us make ufe of our 
 peace to prepare us for the times of affliction, which 
 God may call us unto. This was the care of the 
 Churches, when they had got a little reft from their 
 enemies, Atfs p. 31. Then had the Churches reft 
 through all ludu, Galilee, and Samaria, and were 
 edified, and walking in the fear of the Lord, and in 
 the comfort of the holy Ghoft, were multiplyed. It 
 
 is 
 
Moses his Choice. 
 
 is wifdom while our (hip is in the haven, to mend it 
 there, and to prepare it for ftorms, that it may meet 
 withal at Tea •, when ftorms arifc, it is no time then : 
 (hips lie in the harbor on purpofe to prepare them 
 for the dangers they meet withal afterwards in Sea. 
 Naturalifts tell us, that while the Halcyon bird is 
 brooding her eggs, and bringing forth her yong 
 ones, there is ufually fair weather ^ from whence we 
 call pleafont weather, Halcyon days •, (lie neglects 
 not any of thofe days,butis diligent inbringing forth 
 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 loft. 
 
 Chap. V. 
 The Reasons of the afflicted eflate of Gods people, from 
 the malice of the Devil and wicked men. 
 
 BUt what are the reafons why it muft needs be, 
 that the eftate of Gods people muft be an af- 
 flicted eftate * 
 Firft as long as there is a Devil in the world it muft 
 needs be - 2 he in his instruments is that red Dragon, 
 red with fury and rage •, he is that old Serpent, full 
 of poyfon and deadly malice. Pliny fpeaks of the 
 Scorpion^ that there is not one minute, wherein it 
 does not put forth the fting, as being unwilling to 
 lofe any opportunity of doing mifchief. He is cal- 
 led Satan, an adverfary, the deitroyer, roaring Lyon, 
 he infinitely hates God, and fins that fin, that is the 
 fin againft the holy Ghoft, every moment : he hates 
 the holinefs of God, and the glory of God, (which 
 cfpecially 
 
 Cap. 5< 
 
 £»<fi- 
 
 An[rv» I. 
 
 f ; viJeris 
 iliqudn&Q 
 rerfeaito- 
 rcm tuum 
 nimk (x- 
 vientctn 
 Vcift quia 
 ib aj ecu fori 
 {no dauiojic 
 er 10'gc- 
 tur. B.t. 
 de Inter. 
 porno c. 
 
cap.5. 
 
 2. 
 
 1. 
 
 2. 
 
 Moses his Choice. 
 
 cfpccially mines in his Saints) with deadly hatred : he 
 is Cd.it out himfelf, and therefore envies and vexes at 
 the Salvation of any: as one that had committed the 
 (in againft the holy Ghoft faid, he wilhed that his 
 wife,and children, and all the world might be damn- 
 ed together with him : hence he is refolved, that if 
 any be faved, it [hall be with as great difficulty as he 
 can procure. 
 
 Secondly, the poyfon of this old Serpent, ungodly 
 men have lucked up, they fwell with it, and by it are 
 enraged againft godlinefs. It is reported of Tygers, 
 that they enter into a rage upon the fcent of fragrant 
 fpices-,fo do ungodly men at the bleffed favor of god- 
 linefs. I have read of fome barbarous Nations, who 
 when the Sun mines hot upon them, they fhoot up 
 their arrows againft it •, fo do wicked men at the light 
 and heat of godlinefs. There is a natural antipathy 
 between the fpirits of godly men, and the wicked •, 
 Gen. 3.15. I will put enmity between thy feed, and 
 her kcd 3 Prov. 2$. 27. An unjuft man is an abomi- 
 nation to the juft, and he that is upright in the way, 
 is an abomination to the wicked. Now the contra- 
 riety of antipathy is : 
 
 Firft,deep rooted, in the very natures of the things: 
 a contrariety of act is not fo much, as a contrariety 
 of nature •, two fheep may oppofe one another, but 
 there is not that oppofition between them,as between 
 a wolf andalheep. 
 
 Secondly, it is an active oppofition, that will pre- 
 fently ftir at the firft appearance- the wicked will pre- 
 fently difcern a godly man,and their hearts do quick- 
 ly rile up againft him. 
 
 Thirdly, it is a ftrong vehement oppofition. 
 
 For 
 
Moses his Choice. 
 
 Forfirft, it breaks all bonds of nature, the bond 
 between father and childe, between brother and bro- 
 ther -j and all bonds of love and kindenefs : we have 
 a remarkable example for this, Numb. 22. 3,4. Moab 
 was irked becaufe of Ifrael^ or did fret and vex, fo 
 the words ^ the fame with that, Ex$d. 1. 12. There 
 was no caufe for the Moabites thus to fret, they were 
 allyed to Ifr*el y for OWoab was of Lot, to whom 
 x^ibraham was Uncle : Ifrael pafTed by them in 
 peace, and by the /laughter of the Amorites they 
 had freed them from evil Neighbors, which had be- 
 fore taken away part of their Land, and were likely in 
 time to take away more •, yet being of a different Re- 
 ligion, malice breaks all thefe bonds. The like ver.^. 
 of the Midianites, who came of Abraham , Gen. 
 25. 1,2. The Israelites had.freed them from Sihons 
 yoak, and yet they confpire againfl them, and feek 
 their mine. 
 
 Secondly ,it is mighty bitter where itis:Pfal.y.i^. it 
 is faid, that God hath ordained his arrows againft the 
 perfecutors-jthe word fignifies, fuch as burn in danger 
 and malice againft the godly-,and the word translated 
 ordained, fignifies God hath wrought his arrows : he 
 doth not moot them at random, but he works them 
 againft the wicked. Illirkm hath a ftory,which may 
 be a Commentary upon this Text, in both the parts 
 of it. One Feli x Earl of Wartenburg, one or the 
 Captains of the Emperor Charts the fifth, fwore in 
 the prefence 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 
 night the hand of God fo ftruck him, that he was 
 * D ftrangled 
 
 Cap.5. 
 
34 
 
 Cap.J. 
 
 
 an77wv. 
 
 Moses his Choice. 
 
 ftrangled and choaked in his own blood 5 fo he rode 
 not, but bathed himfelf, not up to thefpurs, but 
 up to the throat, not in the blood of the Lutherans, 
 but in his own blood before he dyed. Saint Paul^ 
 Acts 26. 11. fays of himfelf before -his converfion, 
 that he was exceeding mad againft the Saints of 
 God^this bitter malice that is in the hearts of wicked 
 men, againft the godly, puts them upon ways of op- 
 pofition againft all reafon and common fence. After 
 $obn Hufs was burnt, his adversaries got his heart, 
 which was left untouched by the fire,and beat it with 
 their ftaves. St. Paul in 2 Thef]'. 3.2. defires the bre- 
 thren to pray, That they might be delivered from 
 unreasonable and wicked men -, the word is, abfurd 
 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 opposi- 
 tion againft the fervants of God. In the Hiftory of 
 the perfecution of the CMerindolzanSj we read of the 
 Bifhop of Aix y being full of rage againft them, when 
 the Prefident CajJ'anetts would have allayed it a little, 
 telling him that the arreft of Merindol was not defi- 
 nitive, and that the Laws and Statutes of the Realm 
 did not permit the execution thereof without further 
 procefs 5 then faid the Bifhop, if there be either Law 
 or Statute that do hinder or let you • we carry in our 
 fleeves to dijpenfe therewithal: the Prefident anfwer- 
 ed, It were a great fin to fhed innocent blood 5 then 
 faid the Bifhop, The blood of them of CMerindol be 
 upon us, anduponourfuccefjors^ then faid the Prefi- 
 dent, I am very well affured, that if the arreft of 
 CMerindol be put in execution, the King will not be 
 well pleafed to have fuch deftruction made of his 
 
 Subjects : 
 
Moses his Choice. 
 
 35 
 
 Subjects : the Bifhop anfwered,' although the King 
 at the fir fi do think it evil done, we will fo Bring it to 
 pafs, that within a fhort /p^ce, he jhall think tt well 
 enough, for we have the Cardinals <w our fide, and 
 efpecially the moft reverend Cardinal of Tournou. 
 Wc read likewife of the unreafonablenefs of the ma- 
 lice of wicked men againft Gods fervants, in the Hi- 
 ftory of the Wddenfes : they petitioning, that 
 feeing it was permitted to the Turks, Saracens, and 
 fewSy (who are mortal enemies to Chrift) to dwell 
 peaceably in the faired: Cities of Chriftendom, that 
 pity and companion might be fhewed to them, who 
 have their whole Religion founded upon the Gofpel, 
 and worfhipping the Lord Jefus-, and that they might 
 be fuffered 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 iubje- 
 ctionand obedience to their Lord and Prince, and 
 to his Lieutenants and Officers-, and yet this Petition 
 could not be granted. We read likewife, that when 
 that worthy Servant of God, J-ohn Frith, who was 
 a learned and godly Minifter, was burnt at the ftake, 
 together with one Andrew Bewet • that one Doctor 
 Cook a Parfon in London, openly admonifhed all the 
 people, that they fhould in no wife pray for them, no 
 more then they would for a dog. O what bitternefs 
 and rage is there in the hearts of wicked men, a^ainft 
 Gods fervants ! No marvel then, feeing they live 
 among ft them, they fuffer fo much affliction as they 
 do. The Lord tells E\ekiel, 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 live amongft bryars and 
 D 2 thorns, 
 
 Cap.5. 
 
 Ezck.i 6. 
 
Cap. 5. 
 
 5- 
 
 Mon pof- 
 fum diccrc 
 quare: lm 
 tantum 
 pjfum di 
 cere non 
 &mo te. 
 Bonus vir 
 Cams Se- 
 ius, fed. 
 Chrtfiz- 
 nus. 
 
 Moses his Choice. 
 
 thorns, and to dwell amongft Scorpions •, no mar- 
 vel then though they be fo torn and ftung as they 
 are ♦, fome have onely marling, wrangling, railing 
 fpirits, and there is all they can do-, the worft is 
 but to prick and tear the flelh, asa bryar and thorn •, 
 but others are fcorpions, able to do a great deal more 
 mifchief. 
 
 Fourthly, this oppofition of wicked men againft 
 the godly, is an univerfal oppofition. 
 
 As firft, oppofing all that do belong unto the ways 
 of godlinefs : zsLukeg. 53. it is faid of the Sama- 
 ritans, that they would not receive Chrift, becaufe 
 his face was as though he would go to tferufalem $ 
 their hearts were againft any inclination, againft any 
 thing that tended that way. 
 
 Secondly, if they can have advantage againft any 
 one, who makes any ftiew of Religion, they letflye 
 againft all, they rage againft all, as Hamw againft 
 the whole people of the Jews, when he was provoked 
 againft Mordecai. 
 
 Yea thirdly, they even hate their children after 
 them, they ihall fare fomething the worfe for the for- 
 wardneisof their Parents. 
 
 Fifthly, it is a fecret oppofition, for fo Antipathies 
 are, there can be no reafon given for it, but as he faid, 
 This onely can I fay, I do not love thee, but I cannot 
 fay wherefore : they are convinced that they are bet- 
 ter then themfelves,in theirmoftferiousthoughts,they 
 wifh to dye their death, to be in their condition, and 
 yet their hearts do rife againft themras they were wont 
 to fay of Cairn Seius,\\c was a good man, but he was 
 a Chriftian. But it may be faid, there is a reafon for 
 our opposition , we do not oppofe them for their 
 
 good- 
 
Moses his Choice. 
 
 goodncft, but becaufe they oppofe Laws, and wc ' 
 would fee the Laws to be obeyed 5 we do not oppofe 
 them for their godlinefs,but for their hypocrifie. For 
 anlwer, the Devil never oppofed Religion, but under 
 fome colour. Pharaoh cryesout of the people otlfrael 
 that they were idle, tiaman fays, that it was not for 
 the Kings profit to furTer the Jews, T obi Ah and San- 
 balUt cryes out of them, that they were enemies to 
 Kings and Government. Saint Paul was accufed of 
 fedition. But furely it is not for the execution of 
 Laws, that mens hearts do fo rife againft fuch as are 
 forward in the ways of Religion, for in other things 
 they count men too bufie,when they feck the executi- 
 
 on of Law. It was Tertullians appology in the be 
 half of the Chriftians againft the Gentiles, who ob- 
 jected the fame thing againft them ; O fays he, there 
 arc other Laws more for the good of the Common- 
 wealth, that you do not execute 3 as he inftanceth 
 in Laws that were made to reftrain men from fum- 
 ptuoufnefs in feaftings, and in apparel, and houfhold- 
 ftufT, and in their exceffrve cofts about their Shows 
 and Games, yea, and many ancient Laws about Re- 
 ligion they regarded not. And as for that plea of 
 hypocrifie, take this one evidence, that it is not that 
 which is oppofed, but Religion it felf: if it were hy- 
 pocrifie that were oppofed, then the better they did 
 grow when they were in their moft ferious moods, 
 the more they would oppofe it •, for that which is 
 evil muft needs be fo much the more oppofed, by 
 how much the more any grows better • but it is appa- 
 rent, that howfoever men in the heat of their pride 
 and lufts, fet themfelves againft the fervants of God y 
 under that name of hypocrifie, by which they blinde 
 D 3 their 
 
 Cap. 5. 
 
 TerttU. 
 Apol. ad 
 verfus 
 gencej. 
 c. 6. 
 
Cap. 6. 
 
 6. 
 
 Moses his Chotce. 
 
 their own confidences ; yet when at any time they 
 are inanyferious mood, and their hearts grow into 
 any better difpofition, then they are not fo fct againft 
 them as before 5 whereas if it were evil that they 
 hate them for upon their lick beds, and death-beds, 
 they would hate them moft of all - 7 but we know it is 
 not fo. 
 
 Sixthly and laftly, the opposition that comes from 
 Antipathy, is an irreconcileable oppofition • it may 
 be curbed and reftrained a little, and for a time, but 
 reconciliation can never be made, except one of the 
 natures be changed •, no arguments, no perfwafions, 
 no means can do any good here, it is onely change 
 of nature that can help. Now then feeing that there 
 is fuch an antipathy between the people of God, and 
 the men of the world, with whom they live, how is 
 it pofflble but that while they live with them, they 
 muft needs be afflicted by them i 
 
 Chap.VI, 
 
 CM an j Reafons why God orders things in his provi- 
 dence fo, as his beloved fhould be under fore affli- 
 ctions in this world. 
 
 Ut though it be true , that the Devil and 
 world are malicious •, yet, does not God rule 
 over all < why then will God fuffer his beloved 
 ones thus to be troubled and afflicted $ 
 
 Anfrv, Pfal.gj. i. The Lord reigneth, let the 
 earth rejoyce 5 it is well for us that the Lord reigneth, 
 or elfe his people could never ffcand before the rage 
 of the world, and Devil •, one or two wolves, were 
 
 able 
 
Moses bis Choice, 
 
 able to devour a flock of fheep, what then would 
 many wolves do amongft fheep, if there were not an 
 over-ruling hand < butasP/^/. 76.10. Surely the 
 wrath of man mall praife thee , the remainder of 
 wrath (halt thou reftrain \ God fuffers, and orders 
 this fo, that he might turn all to his own praife. For, 
 
 Firft, fometimes by this means, he fcatters his peo- 
 ple abroad in the world to difperfe his truth,to fpread 
 his Gofpel further then otherwile it would be-, as 
 Atfr'S. 3,4. it is faid, Saul made havock of the 
 Church, haling men and women, committing them 
 to prifon, therefore they that were fcattered abroad, 
 went every where preaching the Word-, according to 
 the prophefie of Daniel, cha^, 12.4. prophefying 
 of the times of the troubles of the Church, he lays, 
 Many ihall run to and fro, and knowledge fhall be 
 increafed. 
 
 Secondly, this God fuffers for the manifeftation 
 of his glorious power, and that four ways, 
 
 Firft, in the continuing of his Church, and the 
 profeflion of his truth, notwithftanding ail the rage 
 of men and devils-, Gods power was feen in preferving 
 the bufh from being confumed, though it were all on 
 a light fire : to prefervc a fpark of fire alive, in the 
 midft of thewaves of the fea,and tokeep a light fet up, 
 in the midft 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 oppofition, not- 
 withftanding their grievous affli&ions and pe fecu- 
 tions, as there did appear in the prefervation of the ) 
 three Children in the fiery furnace. Eliah would 
 have water poured upon the facrifice, he would have 
 k covered with water, that the power of God might 
 
 D 4 more 
 
 39 
 
 Cap.6. 
 
 I. 
 
 2. 
 
 I. 
 
4Q 
 
 Cap.6. 
 
 2. 
 
 Moses his Choice. 
 
 Pert mg- 
 
 v& Qbrifti- 
 
 auorum. 
 £>itjim fu 
 avis Vom't- 
 nut , quam 
 fonts Vo- 
 wittusUcv. 
 de confci- 
 entWjCa.z. 
 
 Tlurcs e/fr 
 cimur quo 
 ties mtii- 
 mur. 
 
 more appear in the fire that came down from Heaven 
 upon it •, fo God will have afflictions, perfections, 
 troubles, to befal his people, that he may manifeft 
 his power fo much the more in their prefervation. 
 
 Secondly, the power of God appears notonely 
 in the upholding, but in the raifing the fpirits of his 
 fervants in their afflictions, with what courage, holy 
 magnanimity, heavenly chearfulnefs that appeareth 
 in them : even weak women and children,triumphing 
 over the moft fore afflictions, and grievous diftreffes, 
 which made a Heathen, one Calocerius 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 experi- 
 ence how fweet 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 mould deliver them from fuffering by mira- 
 cle. And therefore Rttpertut 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 onely in pre- 
 ferving his Church, in railing the fpirits of his fer- 
 vants in their greateft afflictions, but in increafing his 
 Church by them : if it be a wonder to be upheld in 
 them, it is much more to be encreafed by them •, the 
 more we are cut down, the more frill wc are, faith 
 'Tertullian. The Church never grew fo faft, as when 
 it was under moll: affliction. Sulptius fays of the 
 Chriftians in the primitive times, that they then were 
 
 as 
 
Moses bis CJnice. 
 
 as greedy of Martyrdom, as in his time men were 
 greedy of Biihopricks. The blood of Martyrs was 
 the feed of the Church. Pliny reports of thelilly, 
 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 - y the fufferings of one begets many 
 to the love of the truth. Mr. Knox in his Hiftory 
 of Scotland, reports of a Gentleman one John Lind- 
 fay, familiar to Bifhop fames Bettoun, that he faid 
 to the Bilhop upon the occafion of the burning of 
 Mr. Patrick Hamilton , My Lord, if you burn any 
 more, you will deftroy your felvcs - 7 if you will burn 
 them, let them be burnt in hallow cellars, for the 
 fmoak of Mr. Patrick Hamilton hath infected as ma^ 
 ny as it blew upon. It is a report of one Cecilia, a 
 Virgin, that by her conftancy and exhortations, be- 
 fore and at her Martyrdom,was the means to convert 
 four hundred people. By blood and prayer the 
 Church converts the whole world, fays Luther. 
 Fourthly,God fhews the glory of his power,in doing 
 fuch great things as he doth, by a few afflicted, di- 
 ftreired,perfecuted,contemptible people ; The great- 
 eft things that ever God hath done in the world, have 
 been by thefe : the more afflicted, the more mean 
 and defpifed they have been, the more hath the arm 
 of the Lord appeared in theiru Gods power is made 
 perfect in weaknefs, 2 Cor. 1 2 . What great things 
 hath God done by a few afflicted, perfecuted fifber- 
 men, the Apoftles t What great things by St. Paul? 
 who many times had not rags to cover his naked- 
 nefs • who was whipped up and down, and put into 
 ftocks y and counted the bafeft and vileft of men, 
 
 the 
 
 Cap.6. 
 
 Ecclefia to- 
 turn mun- 
 dunt fin- 
 guine, (? 
 orattoue 
 emvtrtit. 
 Lutb, r.i. 
 
4*_j 
 
 Gap. 6 
 ■ bi I'laiOj 
 ubi Pytha- 
 |oras>w£i 
 
 j«rfci ? Sed 
 fucrant 
 apid gen- 
 tiles illu- 
 ttriffimi 3 
 luces qui- 
 lls Ibemi- 
 jiocles iilc } 
 qiulis Te- 
 ficlcn fue- 
 rorum, Li- 
 dos, & in- 
 eptorum 
 jiudhi res 
 geftusju- 
 diubiisfi 
 gum bis-, 
 \qu# Pifca- 
 \tores gejfc' 
 runt con- 
 fine volu- 
 erU, 
 
 3- 
 
 Jpparet 
 vinm at' 
 guiturquc 
 mrtky 
 Ovid. 
 
 Moses hk Choke. 
 
 the very off-fcouring of men, and the filth of the 
 earth : and yet never were fuch great things done in 
 the world, by thofe who had the greateft learning, 
 the inoft power, the mod valor, the moil: glory in 
 the world, as was done by thefc 5 they did even liib- 
 due the world unto them, and that by preaching the 
 Gofpel, a Doctrine fo above nature, fo contrary un- 
 to nature. Chryfofiom in a Sermon upon the 10. of 
 Matthew, fpcaking concerning this argument, calls 
 forth Plato, and Pythagoras, and the* reft of the £hy- 
 lofophers, and challenges them to 'itav what they 
 had done in companion of thefe. But becaufe ibmc 
 might fay that amongft the Heathens there have 
 been moft famous Captains, who have done great 
 things,as Themifiocles and Pericles. If you compare, 
 fays he, what they have done, with what hath been 
 done by thefe poor fifhermen, all their braveft ads 
 will appear but childes plays, and the enterpiizes of 
 fimple men. 
 
 Thirdly, that which God ayms at, isthetryalof 
 the graces of his people : an afflicting condition is a 
 trying condition : Hence, Ban, 11. 35. Some jh a 11 
 fall } andbe tryed : This is a propheiie of the times of 
 the Maccabees under Antiochm Epfhanes : in the 
 11. Heb. we have the Hiftory of this, where verfe 
 36. we have the like expreifion: others had tryals 
 of cruel mockings and fcourgings : We read of 
 Queen Elizabeth in her fifter Queen Manes days, 
 when flic was locked up clofe in the prifon, at firft ihe 
 was much daunted,but after flic brake forth into this 
 fpeech. The skill of a Pilot is unknown, but in a tem- 
 peft 5 the valor of a Captain is unfeen, but in battel-, 
 and the worth of a Chnftian does not appear, but in 
 
 time 
 
M 
 
 OSES 
 
 his CI: 
 
 'mce. 
 
 time of tryal and temptation. Fire tryes mettals what 
 drofs is in them •, ftrong winds, ftorms, and tempcfts, 
 try what our foundation is, whether we be built up- 
 on the rock, or upon the fands : they difcover what 
 fap the leaves have from the root-, withered leaves 
 when the wind nfes, fall off, the green leaves that 
 have fap holds on : they try what foundnefs is in us : 
 if you hang heavy weights upon the boughs of trees 
 that are rotten, they prefently break, but if upon 
 found , they bear them : hard weather tryes what 
 foundnefs and health there is in the body-, fo affli- 
 ctions and troubles, what foundnefs the Spirit hath. 
 Wooden or earthen veffels, 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 afflictions, they foon Break, but 
 if filled with grace, and the comforts of the holy 
 Ghoft, they hold found. When a mans cloaths are 
 on, the deformities of his body cannot be fecn : but 
 when he is ftripped naked, then all appears. In Sum- 
 mer time, when the trees are covered with leaves, 
 you cannot fee the knots, and rifts, and mofflnefs of 
 the tree-, but in winter when the leaves are gone, then 
 you may fee all. Hence the Hebrew word that is 
 ufed for Winter, comes from a word, that fignifies 
 difgraceand fhame, becaufe winter takes away the 
 glory and beauty of the earth, and puts a kinde of 
 lhame and difgrace upon it. The deformities and 
 diftempers of mens hearts, are much discovered in 
 the winters of their affliction : although there was 
 much glory and beauty on their profelnon before, 
 yet now they appear mod vile and bale. We read 
 Luke 2. 35. That Chrift was appointed for the fall 
 
 of 
 
 4: 
 
 Cap. 6. 
 
 sin 
 
 "<Lemo vi- 
 es (um in 
 ice (ogiio- 
 \'-,ficniw 
 odli dc- 
 (uvt, virtu- 
 umcxpe- 
 imeutii 
 :ou prodc- 
 ir.t Im< re- 
 jidta eQ 
 miles qui 
 turtccn ft 
 
 inpacegfo 
 
 ridtur. 
 
 prcg. 
 
 Mor 1. 2 j. 
 c. 18. 
 
44 
 I Cap.6. 
 
 Or at. i8. 
 
 M o s e s his Choice. 
 
 of many, and for a rock of offence, that is, in regard 
 of the fufferings that mould follow upon the profefli- 
 on of the Gofpcl : and mark what God ayms at in 
 this, it is that the thoughts of mens hearts might be 
 revealed •, there are many fecret thoughts , fecret 
 haunts of evil in mens hearts, fecret windings and 
 turnings of mens fpirits, that are not revealed until 
 then : when the caufe of God,and our own ends come- 
 in competition, when they muft part one from the 
 other, then is the tryal what we are : as when a fer- 
 ving-man follows two Gentlemen , you know not 
 whofe he is, until they part one from the other : as 
 we read E\ek. 21.21. the King of Babylon flood at 
 the parting way, at the head of the two ways, to ufe 
 divination- the beft divining of men, is at the parting 
 way : although the times of affli&ions, in regard of 
 the darknefs of them, one way be called the night of 
 afflictions, yet they have light in them, and may be 
 called a day, in regard of the difcovery they make 
 of a man what he is. In profperity a man is apt to 
 judge amifs of himfelf , not onely becaufe igno- 
 rance deceiveth theminde-, but becaufe of the pre- 
 fent contentment he hath , he is unwilling to be 
 difquicted with any thoughts of difparagement : 
 Adverfity though it be a hard Tyrant, yet it is a true 
 Judge-, though it fpeaketh roughly, yet itfpeakcth 
 truly. 
 
 We read £>*/#. 8.2. that God led his people through 
 the wildcrnefs to humble them, and to prove them, 
 and to know what was in their hearts : God knew be- 
 fore, but he would make themfelves and others 
 to know- I read of Na^ja»^en, walking by the 
 Sea more, feeing how the fea wrought in a ftorm, that 
 
 it 
 
Moses bis Choice. 
 
 it caft up light and empty things,but not things iolid 
 and heavy 5 he applies this to afflictions, and fays,that 
 light and empty fpirits are toffed up and down by 
 them, and keep not their conftancy-, but folid fpi- 
 rits are like the rock that ftands firm, and abides the 
 fame : men do not know their own hearts, they finde 
 their hearts otherwife when troubles come,then ever 
 they thought before ; they never thought they had 
 had fo much pride, fo much impatience, fo much un- 
 belief ^ they thought before they could have fub- 
 mitted to the hand of God, that they could have 
 born more then is now upon them with patience 
 and meeknefs 5 but now they finde their wretched 
 hearts in urmure, repine, fret, vex-, now they finde 
 corruptions flir exceedingly : they had thought 
 they could have depended upon God in ftraits-, 
 but now they finde their hearts finking, they finde 
 they have bafe ihifting hearts. When the fire comes 
 to green wood, there comes out abundance of 
 watery fluff that was not difcerned before- fo 
 when the fire of affliction 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 em- 
 pics men , when he takes from them his blef- 
 lings, then much filth, many crawling lufts ap- 
 pear that did not before : fometimes more grace 
 appears in afflictions then did before : fome of 
 Gods people arc low in their own eyes , they 
 fufpect and fear themfelves, they think their 
 graces will fail them in trouble , that their peace 
 is falfe h yet when it pleafes God to bring them 
 
 into 
 
 _45_ 
 
 Cap. 6. 
 
_4«_ 
 
 Cap.d. 
 
 Moses his Choke. 
 
 into trouble, they finde more peace, more affurance, 
 more ftrength then ever they did before,or then they 
 thought they mould have done, never fuch fwect joy, 
 never fuch full affurance, never fuch ufe of faith, and 
 patience, and love, as in the foreft and (trongeft af- 
 flictions. This indeed is very rare, there are few that 
 finde more good in their hearts -in afhidtions, then 
 they thought they had before • but where this is, it 
 may be a fweet feal to the foul, of the fincerity of it 
 ever after. When Corn ftands in the field we may 
 guefs what it may yield, but we cannot know fully, 
 till it come to the flail, and then it yields fometime 
 more, though often lefs then we made account of. 
 When grapes come to be preffed, then is difcerned 
 what is in them. 
 
 Fourthly, an affli&ed condition gives opportunity 
 for much exercife of grace, it calls forth whatfoever 
 grace there is in the heart to the exercife of it. Rev. 
 13. io. St. 5^# fpeaking of the fufferings of the 
 Saints, Here (fays he) is the faith and the patience of 
 the Saints 7 here is matter for their faith and patience 
 to be exercifed about, this calls for the working of 
 their faith and patience 7 and fo for other graces, as 
 humility, felf-denyal, love to God. Phyfick ftirs up 
 natural heat, and makes it aclive , fo afflictions the 
 fouls Phyfick. What mighty prayers, and lively 
 ft'rrings of fpirit are there many times in afflictions i 
 Efay 26. 16. They pour out a prayer , when thy cha- 
 fiening was upon them : our prayers do but drop out 
 before, now they are poured out, and one work of 
 heart do's fo follow another,that there is no intermif- 
 fion, it is all but oneprayer they have poured out,not 
 prayers, but a prayer • and it is obfervable, the word 
 
 that 
 
Moses his Qnice. 
 
 47 
 
 that here is mandated prayer, is a word that is ufed 
 forinchantment vrh ©ecauTc fiich words were con- 
 ceived 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 words. 
 The graces of Gods Spirit are the moft lovely things 
 in the world in Gods eyes, and therefore God de- 
 lights much to fee the exercife of them. When 
 fpices are beaten, then they fend forth their fragrant 
 fmell • fo when Gods fervants are in afflictions, then 
 their graces fend forth their fweetnefs, in the active- 
 nets of them : when the box is broken, and the pre- 
 cious oyntment is poured forth, then it fends forth 
 its delightful favour •, fo when the heart is broken 
 with afhi&ions, and the grace is poured forth, then 
 they give a fweet fmell in the noftrils of God and 
 men. A tool that is daily ufed, is kept bright and 
 mining • and {o grace, when it is moft exercifed, it 
 it is moft beautiful : The glory of the things of the 
 world minifhes in the ufe of them, but grace is ever 
 better for the wearing. 
 
 Fifthly, in afflictions the power of grace does much 
 appear •, the abiding ftrong againft opposition, is a 
 true argument of ftrength : this was the honor of 
 fofephs ftrength in his bleffing, Gen. 49. 23, 24. The 
 archers have forely grieved him, yet his be\v abode in 
 ftrength. It is nothing for a man to go on in the pro- 
 feffionof Religion, while all things are well about 
 him, while he feels no trouble, but God hedges 
 about his way : if God fhould always profper his 
 people in outward things, who would not be a pro- 
 feilorof godlinefs f When the people law how Mar- 
 decai was railed, then many became Jews. I read of 
 
 one 
 
 Cap.6. 
 
_ 4 1_ 
 
 Cap.6. 
 
 FJcmc 
 'Bontifcem 
 ty cro 
 
 cbrijiu 
 
 nut. 
 
 fofepb. 
 I. 18. c.4. 
 
 Moses his Choice. 
 
 one Vmuhiw a Heathen, that he faid to the Pope, 
 Make me a Bilhop, and I will be a Chriftian. Every 
 bird can fing in fair fun-mine weather : but here is 
 the power of grace, not to be offended in Chrifts 
 fufferings : Blejfedare they who are not offended in 
 w?, fays Chrift, to de •fire to know nothing, butChrifl 
 and him crucified : To embrace Chrift in his rags, in 
 his poverty , in his fhame, in his afBi&ions and for- 
 rows $ this argues a power of grace indeed : it ar- 
 gues the power of love, that much water cannot 
 quench it. It is a note that ^fofeyhtu hath, writing 
 the Hiftory of the time of Chrift ^ At that time, fays 
 he Jefus a wife man did many miracles, and although 
 he was condemned to the crofs ? yet did not thofe that 
 followed him from the beginning forbear to love 
 him, notwithstanding the ignominy of '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 
 
 love, notwithftanding his ignominious death. As it 
 is a fign our love to fin is ftrong, when we have many 
 afflictions to quench our love, when we meet with 
 much trouble and oppofition in a way of fin, and yet 
 our love to it is not abated •, fo it argues our love to 
 God and godlinefs is very ftrong, when the greateft 
 oppofition cannot prevail againft it : to account 
 Chrift precious as a tree of life, although we be fa- 
 ftened to him as to a ftake to be burned, this is love 
 indeed. It was the glory oiScifio, in which he much 
 boafted, that there was not any of his Soldiers, but 
 would venture his life for him, if it were to leap into 
 the Sea, to caft themfelves from a high Tower, or 
 any other way that he mould require of them, this 
 argued their ftrong love to him •, and it is the glory^ 
 
 of 
 
Moses his C hike. 
 
 of the Lord in which the Lord delights, that he hath 
 a people whofe hearts are clofely knit to him, in the 
 moft afflicted diftreflfed condition that can befal 
 them, who are content to differ any thing for him, to 
 fubmit to his bleffed will, to honor him any way that 
 he dial plcafe, though it be in the lofs of deareft com- 
 forts, and fuffering the foreft and hardcft afflictions. 
 
 Sixthly, by afflictions the graces of the Saints are 
 much increafed , as Ifracl never increafed fo much 
 as when Pharaoh moft oppreiTed - for two hundred 
 and fifteen years before, they increafed but to (even- ( 
 ty •, but in lefs time, when they were opprefTed, they 
 increafed to more then fix hundred thoufand men fit 
 for War, befides women and children : thus the 
 fpiritual increafe of the true Jfrael of God is much in 
 afflictions more ufually then at other times. Gods 
 people to whom afflictions arc fanctified, never thrive 
 lb much in gracc,as when they are watered with their 
 own tears. The Rofe is fweeter in the Still, then up- 
 on the ftalk. Fifh thrive better in cold and fait wa- 
 ters, then in warm and freffl : the largcft fifh are not 
 in the freffl Rivers, but in the coldeft fait Seas . The 
 ground is moft fruitful that is moft harrowed. 
 The moft plentiful Summer , follows after the 
 hard eft Winter : The face of Religion is never fo 
 beautiful, as when it is waffled with its own 
 tears. The Walnut tree is moft fruitful when it is 
 moft beaten: Camomel flourilheth moft, when 
 it is moft trodden on, and preffed down : fuffering 
 for truths does much confirm men in them - 7 that 
 which a man hath bought at a dear rate, he is 
 loath to part with : thus we finde it in men who dif- 
 fer for errors, they are ever the more ftiff in them : 
 
 E like 
 
 49 
 
 Cap.<5. 
 
 
 6. 
 
Cap.f. 
 
 Telle con- 
 
 reriem 
 
 milortim 
 
 & iwn eric 
 
 plcnicudo 
 
 jirtutum. 
 
 Chryfoft. 
 
 Hoin. de 
 
 lapfu. A- 
 
 iimi. 
 
 Moses his Choke. 
 
 I 
 
 like the Merchants, holding up their commodity,be - 
 caufe it coft them dear. All oppofitions, if they do 
 not overcome, they ftrengthen that which they do 
 oppofe : as water caft upon the fire, it makes that fire 
 burn hotter, that it docs not quench. Wind making 
 the tree, makes it grow more fteady. Thus the tri- 
 bulations of the godly, and the perfecutions they 
 fuffer, do oppofe their graces, but becaufe they can- 
 not overcome them, they ftrengthen them : As we 
 read Pfalm 45. when the Church forfakes all, when 
 me leaves her fathers houfe, and her kindred, then 
 doth the Ki|g greatly delight in her beauty,her beau- 
 ty is great then, and exceeding delightful in the eyes 
 of the Lord : Cant . 2.14. O my dove (fays Chrift to 
 the Church) thy voyce is frveet , thy countenance ts 
 c&mely : let me hear thy voyce, let me fee thy counte- 
 nance : This is fpoken of the ftate or -the Church, 
 after her deliverance from great afflictions, after her 
 return from captivity 5 before her captivity fhe was 
 loathfom and vile in Gods eyes 5 God hareth her, 
 as appears, $er. 12.8. Mine heritage is unto me as a 
 Lyon in the forreft • it cryeth out a gain ft mejhenfore 
 1 have hat edit : but now (lie is delightful 5 Chrift 
 bids her arife his love, his fair one, and come away. 
 God before cared not for her folemn meetings, they 
 were a burthen to him, as appears Efay 1. 11,12, 
 15, &c. but now he expreffeth his defire of their 
 folemn meetings, my dove^ that art in the clefts of 
 the rocks^ in the fecret places of the pairs, thou who 
 worlhippeft me in fecret places, in holes and corners, 
 let me fee thy face , let me fee thee affembled into the 
 face of a Church in my Sanctuary 5 let me hear thy 
 vo-ice Jet mc hear thee there calling upon me, finging 
 
 praifes 
 
Moses/;/; Qhoke. 
 
 praifes unto mejp&\. 66.12. We went through (ires .and 
 through waters (fays the Church) but thou brought eft 
 us into a wealthy place. Thus God deals with his 
 Church fpiritually,by bringing them through the fire 
 and water of afflictions, he brings them to a wealthy 
 place, a wealthy eftate.The Church of ludah before 
 the Captivity,was as a Vine that brought forth wilde 
 Grapes, upon whom the Lord refolved to command 
 the clouds not to rain 5 and from whom he would take 
 the hedge of his protection, Efay 5. but after the ca- 
 ptivity he ipeaks otherwife ofit,£/jy 27.2,3. In that 
 day fing ye unto her, a Vineyard of 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 grows 
 warm : it is thus with many, they are coldeft in their 
 profperity, and the nights of afflictions contract their 
 heat, and intends it : fire never burns fo hot as in 
 frofty weather. The winter time of affliction, fome- 
 times proves to be the moft fruitful time of a Chri- 
 ftians life $ contrary to the work of nature, for all 
 things feem dead then, and they flourish and grow 
 onely in the Summer-, but a Chriftians Winter is 
 fometime better then his Summer •, grace flourishes 
 and grows moft in his Winter. Our Benoni's, fons of 
 forrow, prove oftentimes our beft Benjamins, fons of 
 our right hand : the beft corn is that which lies un- 
 der the clods in froft and fnow 5 Paul rejoyced much 
 in OnefimuS) whom he had begotten in his bonds, 
 Philem. njer. 10. Bafil'm his Sermon upon the forty 
 Martyrs,calls them the ftars of the world,the flowers 
 of the Church. And Chryfoftome upon *^4c~fs n. 
 fpeaking of thofe who were praying for Peter in 
 
 E 2 the 
 
 5* 
 
 Cap.<5. 
 
 Pompon i* 
 Mda: fons 
 cognomefito 
 (olUinCy 
 renin i 
 regifine. 
 
 tKKMffiur. 
 
5* 
 
 Cap.6. 
 Puriores 
 oelo affli- 
 •,7 ioiie fiicl i 
 Chryfoft, 
 in Horn 
 1 6. in 
 Afta II. 
 
 Virtuttim 
 
 liter. 
 
 Moses his Choice. 
 
 Mulct! in- 
 to ejt inter 
 Tbculogum 
 gloritt & 
 Tbcologum 
 truci:, 
 
 the night, fays, That they were made by afflictions 
 more pure then the Heaven. And fome of the An- 
 cients, as Chryfoftom and Salvian, have called affli- 
 ctions the mother of Vertue. Manaffes his chain 
 was more profitable to him then his Crown. Hcbr. 
 12. i o. God is faid to chaftife his people for their 
 profit, that they might be partakers of his holinefs : 
 God communicates of his own holinefs unto the 
 fouls of his people by their chaftifements, in a fpecial 
 maner : love is often encreafedin affliction •, fhecp run 
 together when the dog is fet on them : after the 
 Church was delivered from violent perfecution,it fuf- 
 fered much by divifions,the very bowels were rent by 
 their diiTentions,it was then in a worfe condition then 
 before, the fire of their difTentions being worfe then 
 the fire of their perfections ^ the one Kindred, but 
 the other furthered their growth. $ohn 1 5.2. Every 
 branch in me my Father furgetf?, that it may bring 
 forth more fruit : as Vines are made fruitful by pru- 
 ning, fo are Gods people by the pruning knife-of af- 
 flictions •, and hence it is, when the Lord hath fome 
 great employment, fome great fervice for any of his 
 people,he firft fends them unto,and trains them in the 
 i fc hool of afflictions,as fofeph and David. And as our 
 Benonis, our fons of forrows, that which we get out 
 of our forrows, proves oftentimes our chiefeft Ben] a- 
 mins^ fo Gods chiefeft Benjamins^ whom he ufeth as 
 the fons of his right hand in fpecial fervices, are fir ft 
 Benonis^ fons of forrow. There is a great deal of 
 difference, fays Luther, between a Divine in outward 
 pomp, and a Divine under the crofs. It is a rare 
 thing to have any mans eyes opened as Jonathans 
 were, by tafting of honey, by profperity 5 but in 
 
 afflictions 
 
Moses his Choke. 
 
 55 
 
 affli&ions many are : afflictions prove to them, as the 
 clay to the poor mans eyes that gave him fight. They 
 that are afflicted, do better underftand Scripture, fays 
 Luther , but thole who are fecure in their profperity, 
 read them as a verfe in Ovid. Amongft many others, 
 this is one fpecial means whereby an afflicted condi- 
 tion comes to be ufeful for the encreafe of grace> be- 
 caufe in it the foul gains much experience •, experi- 
 ence of God and of his ways, experience of the 
 good there is in, and faithfulnefs of his word 5 as 
 we read, Pfal. 107. Thofe who go down into the 
 Sea,fee the wonders of the Lord •, mu$h more thofe 
 who come into the feas of troubles and afflictions, 
 how do they fee the wonders of the Lord i they can 
 tell their friends much of the wonders of the Lord to- 
 wards thcmSolfrael in the time of trouble cryes out, 
 Hoj. 8. 2. My God,we know thee 5 now we know thee 
 otherwife then before we did : and experience of the 
 evil of fin. Itwasafpeech of a Germane Divine in 
 his ficknefs, Gaffer olevianus • In this difeafe I have 
 learned how great God is, and what the evil of fin is, 
 I never knew what God was to' purpofe before, nor 
 what fin meant. When God fpake to fob out of the 
 whirlwind, cap. 38. he anfwers, cap. 40. 3, 4. Behold^ 
 lam vile, whatjhalllanfwer thee? I will lay my hand 
 upon my mouth. And experience likewife of our weak- 
 nefs, and the vanity of the Creature more now then 
 ever, Pjal. $g. 1 1 . when thou with rebukes doejt cor- 
 rect man, thou ?nakeft his beauty to confume away like 
 a moth.-furely every man is vanity ^Selah: he can then 
 fey Surely, and that with a Selah, that every man is 
 vanity. It is very oblervable, that of all the feven 
 churches thatChrift wrote unto,in the fecond & third 
 E 3 Chapters 
 
 Cap. 6. 
 
 <£>ui tri- 
 bulatitur 
 (j'cru lite- 
 rat melius 
 iiitclli guut, 
 fccuri Lr 
 fortuviti 
 eas Ugunt 
 ficut. 
 Otridii- 
 carmen. 
 
 Hoc mrbo 
 didici 
 quanta ma- 
 )cftas Dei 
 
 er quid fit 
 
 ^eecuum. 
 
 Vexuio 
 da: iutelle- 
 ilum. 
 SchoU 
 cruris 
 (chela, lu- 
 cii. Cyp. 
 Ser. 4 cie. 
 immorr. 
 
54 
 
 Cap.6. 
 
 Moses )m Choice. 
 
 Cor Solo- 
 monk ii- 
 circofuw 
 dim Vo- 
 mum f.ip 
 cuts* de- 
 r iruit quo- 
 mm ipfmn 
 mlUdif 
 cifliiia tn 
 term cu 
 jlodivit. 
 Gteg. in 
 
 |pjl1oi\ili. 
 
 Chapters of the Revelations, there are onely two 
 which he charges no evil upon •, the Church of Smyr- 
 na, and the Church o£ Philadelphia : and thefe two 
 were exercifed with much trouble •, as the Church of 
 Smyrna, cap. 2. p. is faid to have endured muchtri- 
 bulation,and to be in poverty, yet Chrift commends 
 her, and fays fhe is rich : her poverty made her rich , 
 her tribulations made her glorious in the eyes of 
 Chrift. And the Church of Philadelphia, cap. 3. 
 8,10. fhe had but a little ftrength, fhe was in a low, 
 poor, afflicted, contemptible condition •, yet fhe de- 
 nyed not the name of Chrift, fhe kept the word of 
 Chrifts ^patience, that word for which fhe fuffered 
 much, being ftrengthened thereunto by the patience 
 flie received from Jefus Chrift. 
 
 Seventhly, afflictions preferve from much fin,they 
 are ble'ffed preventing phyfick : our falls into fore af- 
 flictions, keep us from falls into fin. Hofea 2. 6. God 
 fays, he will hedge the way of his people •, if the 
 hedge of the command will not keep us from tranf- 
 greffion, it is a mercy for God to hedge in our way 
 by another hedge, the hedge of afflictions, they are 
 bleffed ftumbling blocks caft in the way of fin, to 
 hinder us in it. I have read o£ Atiguftine, that once 
 by wandring out of his way, he efcaped one who lay 
 in wait to mifchieve him - 7 it falls out lb many times 
 with us, if afflictions did not put us out of our way, 
 we mould fall into the power of fome fin or other 
 which would mifchieve us. Gregory faith of Solo- 
 mon, that he left the houfe of wifdom, becaufe the 
 difcipline of afflictions did not preferve him. Salt 
 brine prcferves from putrifaction : the fait marfhes 
 keep the flieep from the rot. 
 
 /, ' Eightly, 
 
Moses his Choice. 
 
 55 
 
 Eightly, by afflictions, decayed grace comes to be 
 recovered : Thefe are Gods files, that file off the ruft 
 of fecurity. Phyfitians ufe to cure a Lethargy, by 
 putting their patient into a feaver : the fpiritual Le- 
 thargy of fecurity, is often cured by hot and ftrong 
 afflictions. When men are in a fwound, we ufe to 
 nip and pinch them, and ftrike them, and caft cold 
 water upon their faces : Gods ftrokes, and the cold 
 water of afflictions being fanctified by him, recover 
 many from fpiritual fwounds : many who have fo far 
 decayed in their fpiritual vigor and activenefs, that 
 they have feemed to be even dead, yet they have 
 been recovered this way. $ob $6, 15. God opens 
 their ears in oppreflion 5 many mens ears are clogged 
 up with the world, but whenGod gives them up for a 
 while to the oppreifions of men, then their ears are 
 opened. It is good for me , faith David, that I was 
 afflitfed^ for before I went aftray^ but now have 1 
 learned thy word. In the 2. Hofea, God threatens the 
 Church to ftrip her naked, and to fet her as in the 
 day that fhe was born, and to make her as a. wilder- 
 nefs, to hedge her way with thorns •, and thus the 
 Lord did to that Church: but mark what he fays 
 flial be the fruit ofa\\ y verfe y.Then fball jhe fay \l will 
 go and return unto my firjt husband^ for then was it 
 better with me then it is now. When Abfolom fent 
 for foab once and again, yet he came not unto him, 
 until Abfolom caufed his corn fields to be kx. on fire, 
 and then he comes : God (peaks and calls to his peo- 
 ple who are grown fecure , once and again , but 
 they neglect God, until God comes with the fire of 
 afflictions, and then they come. Afflictions are like 
 the prick at the Nightingales breft, that awakes her, 
 
 E 4 and 
 
 Gap.<5. 
 8. 
 
 Tr nii tin 
 nobti dhi 
 nitm difci- 
 fliiam pax 
 longi cor- 
 ruperat, 
 jiccntcm 
 fidem (? 
 [cue dixe- 
 rim iormi- 
 cntcm cen- 
 (uTi. ex le- 
 ft is crexit 
 Cyp. fcr. 
 dc fapfis, 
 
5 6 
 
 Cap.6. 
 
 CMufcui 
 tdorcm. i- 
 miffum 
 jiixM ftcr- 
 coravdii 
 Uttvum 
 pofitzs rc- 
 cupertti fie 
 bumiliias. 
 Guliel. 
 Far if. de 
 Moribus 
 Fol 127. 
 
 V&i'n tri 
 buUth rnej, 
 venict & 
 pnrgitio 
 mcx. Ait' 
 gujtin Pf. 
 6\. 
 
 Tribuktit 
 eft aqut 
 falfa qux 
 Sabicm 
 purgit (y 
 ibjlcrgit. 
 GuViel. 
 Panf.de 
 
 mriluis. 
 
 J^ui tri- 
 bulitmicm 
 mcii pirant 
 Balneum 
 eii CT Li- 
 vxwriwn 
 exhibent, 
 Guliel. 
 Parif.ibid. 
 
 Moses his Choice. 
 
 and puts her upon her fwcct and delightful Tinging. 
 Gulielmm 1 arifienfis faith of Musk,when it hath loft 
 its fwcetnefs, if it be put into the fink amongft filth, it 
 recovers it • this he applycd to decayed grace in the 
 times of affections , in afflictions it revives, and re- 
 covers. 
 
 Ninthly, afflictions are of great ufe tomortifie 
 lufts, to purge out filth and corruption. I fit. 27.9. 
 By this [hall the iniquity oftfucob be purged , and this 
 is all the fruit thereof. When Phyfitians purge the 
 body, they purge out that which is good , as well as 
 that which is evill , but when God purges in the fan- 
 ctified ufe of afflictions, he onely purges out the evil, 
 this is all the fruit thereof. As Aloes kills worms, 
 fo do bitter afflictions crauling luft in the heart. Cold 
 and hard winters do deftroy much vermine, which 
 otherwife would be very noifom : fo cold and hard 
 afflictions vermine lufts. Violent ftorms and thun- 
 der clear the air , ftrong afflictions clarifie the heart-, 
 by them we are as it were poured from veflfel to 
 veflel , from whence the ill favour of our heart-di- 
 ftempers comes to be taken away. ler. 48 . 11. Foul 
 and ftained cloathes are made white by laying a- 
 broad in cold frofty nights , fo the defiled heart. 
 Salt marlries purge rank humours , fo do the falt- 
 nefs of afflictions rank lufts. Men let their ar- 
 mour lye rufting by them in the time of peace , 
 but in the time of war they fcour all bright , to 
 make fit for fervice : fomens hearts in the time of 
 peace grow foul , but in times of trouble , they are 
 then cleanfed. It is a great mercy to have the act 
 of fin hindered • afflictions are very ufeful for this, 
 and therefore, Hofea. 2. 6. they are , as you heard, 
 
 called 
 
Moses his Choice. 
 
 called a hedge of thorns^ whereby the ways to lin are 
 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 fince that 
 time have idols been found amongft them. 
 
 Tcnthly,Gods people are often in an afflicted con- 
 dition , as chaff iiements for their fins , they bring 
 many evils upon themfelves,by their lool'e walkings, 
 by their indileretions , by their pride , by their felf- 
 fceking, by their forwardnefs , by their wilfulnefs, 
 and worldlinefs : God chaftens even whom he loves: 
 the Apoftle tells the Corinthians,that they were cha- 
 ftened of the Lord , that they might not be condem- 
 ned with the world. Thofe whom God would never 
 condemn,yet he will chaften: God will have his c hil- 
 dren feel fomething of the evil of their iins, and will 
 have them and others fee how difpleafing lin is to 
 him, in the fruits of his difpleafure, 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 willchaftife 
 them, hence the Greek word £oxchaftifemem y figni- 
 fies c.tre of honour. Gods children may come to 
 be children under anger, though not children of 
 wrath: yea God ulually holds a more ftricT: hand over 
 his people,then over any, he quickly brings them un- 
 der the rod,when he lets other go on,and rot in their 
 fins •, yet he comes not upon his children as a reven- 
 ging Judge , to deftroy the perfon for the fins fake : 
 but as a gracious Father, todeifroy the fin for the 
 perfons fake : he is angry that they have finned , but 
 eipecially angry that they might fin no more. 
 >v. . Eleventhly, 
 
 V7_ 
 
 Cap.6. 
 
 10. 
 
 Tiu.a§ta. 
 
 Fiiii fub 
 in, vonfi- 
 
s8 
 
 Op. 6. 
 
 12. 
 
 Moses his Qhoice. 
 
 Eleventhly, that which God aymsatin the affli- 
 ctions of his people, is to make them conformable 
 to Chrift their head, that they may enter into their 
 glory, as Chrift did into his. Ought he not to fujfer 
 thefe things^ and fo to enter into his glory ? Luke 
 24. 26. We read of S. Paul, Phil. 3. 10. that he 
 earneftly defired to be partaker of the fellowfhip of 
 Chrifts fufferings,andtobe conformable to his death-, 
 God will have a conformity to the death of his Son. 
 We read of Godfrey of Bulloin, that he would not 
 be crowned in Jerufalem with a crown of gold, 
 where Chrift was crowned with a crown of thorns 5 
 becaufe he would not have fuch a great difproporti- 
 on between him and Chrift. It is reported otortgen, 
 when Alexander Severus the Emperor fent for him, 
 he appearing to be meanly cloathed, there were di- 
 vers coftly garments prepared for him, and fent to 
 him, buthcrefufed them, and when he came near 
 to Rome y there was a Mule and a Chariot fent for 
 him, that he might choofe which liked him beft, but 
 he refufed them likewife, and would not go in pomp 
 to the Emperor, faying, He was lefs then his Mafier 
 Chrift , of whom he never read that he rode but 
 once, 
 
 Twelfthly, the afflictions of Gods people are in 
 juft judgement a rock of offence, and a (tumbling 
 block to the ungodly. Chrift in regard of the affli- 
 ctions that attend the profeflion of the Gofpel, is 
 faid to be a rock of offence, and fo appointed for the 
 fall of many, Luke 2.34.H0W many tnoufands perifb, 
 becaufe they are offended at the mean, afflicted, per- 
 fected eftate of Chrift in this life < Thy heart is fet 
 upon vanity and outward pomp, this perfecuted 
 
 eftate 
 
Moses/;/* Choice. 
 
 eftate ot godlinefs is rhy (tumbling block , at which 
 God in his wrath lets thee (tumble , that thou 
 mighteft fall, break thy neck, and pcrim for ever : 
 hence is that fpeech of Chrift, Bleffcd are they that 
 are not offended 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 of troubles, afflictions, 
 perfecutious, that attend it : but for the generality 
 of men, this is that which hides the glory of it from 
 them, unto their everlafting perdition. 
 
 Laftly, Gods people are 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 
 deftruction of all their enemies. 
 
 Secondly, in their happinefs after fo many evils 
 endured: the bitternefs or foregoing grief,commends 
 the fweetnefs of following joys. 
 
 Thirdly, their afflictions work to the encreafe of 
 their glory. 2 Cor. 4.1*8. Our light a f fie! tons work 
 for us an exceeding weight of glory, Gordius that 
 blcffed Martyr (whom Sx.Bafil lb much commends 
 in an Oration of his) accounted it a lofs to him, not 
 tofuffer many kindes of tortures •, he fays, that tor- 
 tures are but tradings with God for glory. 
 
 Tertulltan hath an expreflion to that purpofe, The 
 greater the combat es, the greater are the following re- 
 wards. Bernard fays of perfecuters, that they are 
 but his Fathers goldfmkhs, who are working to adde 
 pearls to the crowns of the Saints. The feeds of hap- 
 pinefs are fown in the deep furrows of affliction, and 
 
 the 
 
 59 
 
 Cap.6. 
 
 I3< 
 
 Amxrituiu 
 frjieunth 
 dolsrh ca- 
 T.caixt 
 trnplitu 
 gjudia fe- 
 quuturx. 
 Hieir. 3d 
 virginem 
 in ex li- 
 um mif» 
 fun. 
 
 MljOTH 
 
 (priannu 
 
 msjOTJ. ft' 
 juuntur 
 jiramis. 
 1 urtul at* 
 Scapulam. 
 
6o 
 
 Cap.y. 
 
 9<*pe per 
 dulccdincm 
 frutftti 
 f licet, quod 
 xmirwn 
 horruit in 
 radicc.Hi* 
 eronym. 
 ep.ac Vir- 
 gincm in 
 exilium 
 miflam. 
 
 Moses his Choice. 
 
 the deeper the furrows are, the more precious are the 
 feeds that are there fown, and the more glorious and 
 plentiful will the harveft be. When a curious glorious 
 picture is to be drawn, the grounds ufc to be laid in 
 black, but not in dirt : fo our grounds may be laid 
 here in afflictions, but let them not be laid in fin.Here 
 then we fee, that although afflictions are a bitter root, 
 yet there fpring from them fair flowers, and pleafant 
 fruit : no marvel then though God hath a hand in 
 ordering things fo, that his people mould be in fuch 
 an afflicted condition in this world : from Gods de- 
 termining things to be thus, let us learn, 
 
 Tcrumx- 
 Ik (ulct 
 idverfU 
 
 peligufquc 
 redmidiiit. 
 
 Chap. VII. 
 
 What ufe we fhould make of Gods ordering his people 
 to an afflicted condition. 
 
 FIrft, that our reft is not here in this world- let 
 us not promife to our fclves any fuch matter, let 
 us not leek it here : the promife will not bear 
 it, the promife will bear no further, then that we 
 mould have onely fo much of the things of this 
 world, as (hall be futable to our condition 5 That 
 which the Prophet fpeaks in another cafe, Micah 2. 
 10. we may apply to all the things and places of the 
 world-, ^Arife^ here is not your reft : this is not the 
 place, this is not the time, here are not the things 
 that God hath appointed for our reft : this is the 
 place and time for troubles, and forrows, and afflicti- 
 ons, our warfare is here. No man in his warfare, will 
 build himfelf a ftrong and fumptuous houfe in 
 the field •, if we feek for our reft here, we miftake ; 
 
 as 
 
Moses his Choice 
 
 as if a man floating upon the waves of the fea , upon 
 a board after fhipwrack,fhould think to lie down and 
 deep , and fettle himfelf there : or as a bird ihould 
 build her neft in a burti , floating in the midft of the 
 waves of the fea. 
 
 God , fays Bernard, hath not caft man out of Pa- 
 radile, for him to think to findc out another Paradife 
 in this world •, no, man is born to labour. Why do 
 you feek the living amongft the dead i why do you 
 feek for living comforts , where you muft expeel to 
 dye daily i It is only Heaven that is above all winds, 
 ftorms, and tempefts •, reft muft be after labour, our 
 reft is the crown of our labour ^ to feek it here, is to 
 feek it prepofteroufly, and Why do you require that in 
 ene place ffays S. Ambrose) which is due in another? 
 Why would you prepofteroufly have the crown be- 
 fore you have overcome 1 Imagine the moft fetled 
 condition you can in this world , and although you 
 had it, yet it were but vanity : fo fays the Pfalmift, 
 Pfal.^p, 5 . Man in his be ft efiate^ is vanity : the word 
 is in the Original, in \iis fetled ejlate he is vanity:, not 
 onely vain, but vanity itfelf. 
 
 It was a heavy charge that S. $ames\ cap. 5 . laid 
 upon fome, that t hey lived in f leaf ure upon earth : as 
 ir he mould have faid,. earth is not the place for plea - 
 fure^ this is the place of forrow, of trouble, of mour- 
 ning , of affliction* Thus Abraham charged Dives, 
 In your life time, fays he , you had your pltafure ; the 
 emphafis lies there, in your life time, that mould not 
 have been the time : let us take heed we be not too 
 hafty in feeking our reft , our pleafure and delight-, 
 we may perhaps have a little for the while to the 
 flefh , and becaufe we will not be content with that. 
 
 61 
 
 Cap.7. 
 
 Son ad hoc 
 nos dc Pa- 
 radifo vo- 
 luntatis 
 cjfm, ut 
 aiterum hie 
 fibi Parx- 
 difum ad- 
 in uevtio 
 huwxn&px- 
 rxrtt homo 
 xd kborcm 
 nxtut, Ber. 
 tleclatmt. 
 Ecce rcliq. 
 omnia. 
 Quid alibi 
 pofcii quod 
 alibi debe- 
 tur ? quid 
 prjpropere 
 poronam 
 exigh an- 
 tcquxm via 
 cm? quid 
 ctularige- 
 \\U avte- 
 quam jia- 
 dium fol- 
 vatur ? 
 Ambr. 
 offic.l. I. 
 cap. 1 5. 
 
 ^uxrite 
 quod- qutc- 
 ritU , (cd 
 non ubi 
 quarit'h. 
 Auguft. 
 Confcl L4 
 
 con- 
 
6i 
 
 Cap. 7 . 
 
 Eccc, tur- 
 bitm mun 
 dxsy (y a- 
 nutut;quid 
 fi tranquil- 
 Ins cflct i 
 Formofo 
 quomodo 
 bxrcrkflui 
 fie ampk- 
 cierU fce- 
 ium ? fio- 
 rcs ejus 
 quomodo 
 celligcrcr, 
 qui a fpi' 
 nu twn re 
 vocas ma- 
 num ? 
 
 2. 
 
 N.on omne 
 quodfali- 
 citcr bene, 
 neq\ in hue 
 vita omne 
 quod bene 
 faliciter 
 Greg Mor 
 I.30. c.j. 
 
 Moses/;/; Choice. 
 
 Ambrofe 
 Ep. 30. 
 
 condition that God hath appointed for his people, 
 here we may lofe our parts in that glorious eternal 
 reft which God hath prepared for his people hereaf- 
 ter. Seek for that which ye do, namely for refl, 
 but do not feek for it where ye do : if we feek our 
 reft in this world, notwithftanding we meet with fo 
 many troubles in it, what would we do if the Lord 
 (hould let us profper i Behold (faith an Ancient) the 
 world is troublefome, and yet it is loved^ what would it 
 be if it were peaceable ? you embrace it though it be 
 filthy , what would you do if tt were beautiful ? you can- 
 not keep your hands from the thorns , how earnefi 
 would you be then in gathering the flowers f 
 
 Secondly, hence it appears, that projperity is not 
 always a fignof love and favor from God. Rome 
 makes it a note of the true Church : if that were fo, 
 then the Egyptians were in a righter way then the Is- 
 raelites r the Philiflims, the Ammonites, the <JMi- 
 dianites y and afterward the Babylonians and the Per- 
 fians, might have pleaded that their gods were true 
 gods, and to be worfhipped rather then the God of 
 If rail : and when the ten Tribes broke off from fu- 
 dah ? and yet often prevailed againft fudah^ and were 
 more profperous,they might have pleaded that they 
 were in the right, that their worfhipping of God was 
 more accepted, then that which was at ferufalem. 
 And afterwards the Heathens might have pleaded 
 this argument againft the Chriftians-,and thus indeed 
 they did, as we finde in the 30. Epiftle of Ambrofe : 
 he anfwers to one Sym?nachm^ a great man, who 
 pleaded ftrongly againft the Chriftians, and for the 
 maintenance o£ Idols, by this argument, faying, That 
 they profpered and flourifhed more in worfhipping of 
 
 their 
 
Moses his Choice. 
 
 their gods,then the Chriftians did in the worfhipping 
 of theirs. Certainly, the ancient godly Fathers could 
 not have heard this argument of outward profperity, 
 of outward pomp and glory in the world, pleaded as 
 afignof the true Church, and of Gods love, but 
 with much indignation ♦, How crofs is this to Scri- 
 pture i where we fmde the eftate of Gods people 
 hath ufually been a poor airlifted eftate. And iurely, 
 the Piipifts could not always plead this argument • 
 time hath been when the Goths, Vandals, Hunnes, 
 and Turks, have been more profperous then they. 
 The Emperor, Henry the fourth, was much hated by 
 the Bijhop of Rome, and yet he was not unprofperous 
 in his way : when the Pope curfed him, and made 
 another Emperor, namely, Rodulphus King of Srve- 
 vU • yet this Emperor of his fetting up, profpered 
 not at all, but was overcome, and f lain by Henry : 
 The Pope after fet up another, and he was (lain by a 
 woman : yea, he fet up a third after him againft Hen- 
 ry the fourth • he likewife was taken in a Mill, and 
 (lain by the Emperor ? at the laft, ihcPope himfelf 
 was caft out of his Scat, and caft intoPrifon, and 
 dyed in extreme dolours of mindc, for that he had 
 fo wronged the Emperor • and as it is reported, he 
 asked pardon of him. 
 
 And as outward profperity hath not been always 
 an argument that they coukl make ufe of, fo we hope 
 that time will come, when they mall make ufe of it 
 no more, when their judgements fliall be altered, and 
 this argument wherein now they boaft, mall for ever 
 fail them • but for the prefent, though now (lie be 
 crowned with Diamonds, and cloathed with Scar- 
 let, yet irill (lie is the mother of Harlots, and the 
 
 abomi- 
 
 ^ 
 
 Cap. 7 . 
 
 Tctu dc- 
 iil Pctro, 
 Peer us iU 
 idemi Ro- 
 (.lulpho. 
 
 Whiti\t- 
 rm de Ec- 
 tlcf. con- 
 itroverfia 
 t]uinta. 
 fc. 16. 
 
<*4 
 
 Cap. 7 . 
 
 Ego non 
 bubeo aliut 
 contu Pa- 
 fx regnum 
 rcbuJtiiH 
 lrgumentl 
 qi a. n cjiod 
 fine crmc 
 Yftgnit 
 
 Moses his Choke. 
 
 abominations of the earth. I have not, fays Luther^ 
 a (Ironger argument againft the Papal'Ktngdom^then 
 this, that it is without the crofs. 
 
 Let none amongft us deceive themfelves, by rcft- 
 ing upon outward profperity,as an argument of Gods 
 love, for their everlafting eftates. Many have no 
 other hold to lean upon for their falvation but this 5 
 
 Luch.T.2 all thofe folemn protcftations of God againft this in 
 his word • all the works of Gods providence towards 
 his own people,in leading them on in an afflicted con- 
 dition, and towards the wicked in giving them the 
 fat of the earth, will not take mens hearts off from 
 this falfe reafoning,but ftill they will think 5 if God did 
 not love them,furely he would not let them profperib 
 as he doth . A painted face is as certain an argument 
 of a good complexion, as this is of a good condition. 
 When God (hall come hereafter, to take up his own 
 to himfef,he will not look fo much amongft the great 
 ones of the earth, the rich , the gorgious attires, 
 fumptuous houfes, furniihed tables , as amongft the 
 the perfected, contemned, fcorned company - 7 out 
 of them he will finde his own -, Mai. 3.17. In that 
 day when I make up my jewels, faith the Lord : the 
 phrafe notes, that Gods jewels now do liejcattered in 
 the dirt, and God hath his time to make them up •, 
 God paffes by Wallaces, and looks in at cottages • he 
 pafTes by the rich^ and takes the Poor . he paffes by 
 the honorable • and takes the de/fi fed ones. 
 
 Thirdly, hence we have a confirmation of another 
 life after this -, certainly thefe things cannot always 
 continue, it is impoffible that the godly mould al- 
 ways be in this poor, afflicted, diftreffed condition : it 
 is not againft the rule of juftice to fuffer this for a 
 
 while, 
 
Moses bis Choke. 
 
 while, that way may be made to other of Gods in- 
 tentions, but that there never fhould be any righting 
 of their caufe , that there fhould never be feen a 
 difference between him that fcareth God, and him 
 that feareth him not 5 that God ihould never appear 
 to judge in the Earth, that there fhould never be a 
 reward for the righteous, this cannot be. The fouls 
 that are under the i^fltar, which were of thofe who 
 were put to death for the Teftimony of Chrift , 
 they cry, How long, Lord, holy and true, rviUit be 
 before thou avenge ft thy f elf for the blood of thy 
 Saints ? S. Paul reafons ftrongjy from this argument, 
 i Cor. 15. ip. to prove the refurrection •, For, faith 
 he, if in this life oneh we have hope in Chrift, we 
 are of all men moft miferable. When therefore we fee 
 the godly to be wronged,and perfecutcd,when we fee 
 iniquity to be in the place of righteoufnefs, and wic- 
 kednes in the place of judgement,let us notbeoffend- 
 ed,but fay in our hearts, Godfhall judge the righteous 
 and the wicked^for there is a time for every purpofe and 
 every nw£-And as Chap. 5 .S.When thou fee ft the op- 
 preffion of the poor, and violent perverting of judge- 
 ment, marvel not at the matter, for he that is higher 
 then the highest regardeth. If God mould always 
 profper his fervants in this life , then it would be 
 thought he intended no other for them-, but he with- 
 draws his hand here.that we might be taught to look 
 
 r 1 
 
 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 Chrift was 
 but darkly revealed, the riches of fpiritual mercies 
 were not much made known •, there was but little 
 
 F mention 
 
 Cap.7. 
 
 Ecdcf. 3. 
 16,17. 
 
 <£>uid n i 
 terrains 
 liivitias 
 \?oJfiJcrC7it 
 Saiifticum 
 foU adbac 
 terrcua pa- 
 lam pro- 
 mt tercih 
 ur i dco 
 Bern, de- 
 clamat. cie 
 itis Vtrbi 
 
66 
 
 Cap.y. 
 'Promt ffto 
 corpordlls 
 eftceutiux 
 qua tegit 
 nuccm 
 Cbriftu er 
 atcrnm 
 vitamjuj,' 
 veniauc 
 Cbrifte te 
 ft a feu (Of 
 texfun- 
 ghur, in- 
 quern mi~ 
 clem in- 
 clufvA eft, 
 hoc (ft, 
 ceffit frc- 
 miffo tem- 
 fordlit £7 
 fucccd.it 
 fpzritualifi 
 LucK in 
 Gen c. 17 
 
 Moses his Choice. 
 
 mention made of that eternal lifej which is to come 
 hereafter, we have very few texts of Scripture in the 
 Old Teftamcnt, wherein there is any clear mention 
 made of eternal life, but in the times of the Go/pel, 
 God calls his people to a more fuffenng condition 
 then he did r^-.and therefore the myftery of Chrift, j 
 the glorious promifes of the Goipel, the Doctrine of 
 the refurre&ion,and the ways of God in that eternity 
 which is to come hereafter, are more clearly and ful- 
 ly revealed. It is an excellent exprelfion that Luther 
 hath to this purpofc : Bodil) promifes fays he,/* as tht 
 jhell or hmk that covers the nut-, which is Chrift, and 
 eternal life 5 wherefore Chrift coming, the flu 11, the 
 husk,** broken and taken off,x\\ii k, temporal promifes 
 ceafe, and thejpiritual /ucceed • he means in compa- 
 rifon of that it was under the Law. 
 
 The Reafon why the Pharifees fcorned at Chrift 
 preaching againft feeking the things of the world, 
 Luke i£. 14. was, becaufc the promifes were fo large 
 for temporal things. Wherefore when Chrift would 
 teach them not to feek thofc which they conceived 
 the chief blelfings or God contained in the promises,, 
 they deride him-,hence Chrift tells them ver. 16. The 
 Law and the Prophets were till Iobn,t]ll tlien the pro- 
 mifes ran much upon temporal things, but now the 
 Kingdom of heaven fuff'ers violence, there is now an- 
 other maner of kingdom revealed , fought after in 
 another way then ever formerly. I dare appeal to thy 
 confidence, whofoever thou art •, canft thou think 
 otherwife in thy conference , but that thofe who 
 walk clofe with God,fubjecfing their hearts and lives 
 unto his fear, muft bemoft beloved of him < they 
 m uft needs be nearer that eternal good, and foun- 
 tain 
 
M o s e s his (hoice. 
 
 tain of all happinefs, then vile wretched finners, who 
 walk according to their lufts, who are vile and abo- 
 minable in their ways. When thou fceft Gods peo- 
 ple to be fo low, fo diftrcfled, fo afflic1:ed,either thou 
 mud; be convinced ftrongly that there is a time, 
 wherein all ihall be called over again, or elfe thou art 
 an Atbcifl-, God will convince thee another day by 
 this argument, Did you not fee what were the ways 
 of my providence towards my people i Might you 
 not have gathered from thence, that there was ano- 
 ther time a coming < 
 
 Fourthly, Learn we hence to judge wifely of the 
 poor^ of the afflicted, and perfecuted. Pfalm^i, i. 
 Far be it from us to think they are forfaken of God : 
 let us not be offended at Religion, becaufe troubles 
 follow the profeflion of it ; the blefling that comes 
 by profeffion of the truth, confifts not in fuch a peace 
 as frees from trouble, but in giving peace and reft 
 to the foul in the middeft of troubles. Luther hath 
 an excellent fpeechforthisinone of his Epiftles ad 
 Tonitorem. 
 
 You feek and affect peace , but prepofterouily, 
 fuch as the worlds peace, not Chrifts, who gives 
 peace in the middeft of troubles •, as he faith, Rule 
 thou in the middeft of thine Enemies. Now the caufe 
 of the Church calls for a wife judging : How ma- 
 ny carnal people are ready to think that Popery is ra- 
 ther the truth, and that the Religion of Proteflants 
 is not right , becaufe God hath of late yeais To 
 grievoufly afflicted his Church ? What, would God 
 fufferhis own people (fay they) his own truth thus 
 to be beaten down? As they formerly did of Chrift, 
 Let him fave him^ feeing he delighted in him^ fo 
 
 F 2 if 
 
 6t_ 
 
 Cap. 7 . 
 
 Ptcm tu 
 
 ./ it. iris is 
 lff&if 3 
 
 'edprjepo- 
 llcre, quii 
 qucmodo 
 
 ■ilUuilii 
 
 [(It t'-tqux 
 rii, ?;on 
 
 y.iCr.lO.io 
 
 Lh(i\im ' 
 Dcua fxitrm 
 
 it in mcii 
 uin nitlh.i 
 
 pzc: V 
 
 ccv tat i 
 
 Vominire 
 
 inimicvru 
 
 tuorum. 
 
Cap.y. 
 
 BrntM vi- 
 
 Huidb 
 
 Antonio 
 
 cxdimit, 
 
 quxcunque 
 
 J.c vinutc 
 
 .Ufyutaiur 
 
 max tffe 
 
 vugasrfiih 
 
 fortuni do 
 
 minstur in 
 
 rebus ku- 
 
 mi-.m. 
 
 Clemens 
 
 Alex. 
 
 Strotn.1.4- 
 
 P-495- 
 
 M 
 
 OSES 
 
 his CI 
 
 mce. 
 
 if God delighted in this way, furely he would have 
 faved it, he would not have differed oppofition fo far 
 to have prevailed againft the profeffors of" it. It is no 
 argument that Chrift is not in the fhip, becaufe tem- 
 pefls and forms arife. It is no argument that our 
 caufe is not Gods,that Chrift is not with us, becaufe 
 of our afflictions, it may be we have not Awaken- 
 ed him by our prayers, wc are not yet fit to enjoy the 
 (weetnefs of a calm. 
 
 Salvian was fain to write a whole Treatife, above 
 eleven hundred years ago, to anfwer this argument 
 that men had againft the people of God,and the pro- 
 feilion of the Gofpel. Turks judge all things accord- 
 ing to outward fuccefs, and fo did the heathens of 
 old. We read of Brutus, being overcome by Antho- 
 ny, he cryes out, Whatsoever things are diluted con- 
 cerning vertue, are but meer toy and fancies \ for for- 
 tune rules in all humane things : but it befeems not 
 Chriftians to judge by this rule. Clemens Alexandri- 
 ne cites Plato, exprefling himfclf thus, Although a 
 righteous man be tormented, although his eyes be dig- 
 ged out^ yet he remains a blefjed man. Let none judge 
 worfe of himfelf mcerly becaufe of afflictions: before 
 you were of the world, it may be you profpered, it 
 mined upon you 5 but now fmce you have given your 
 name to Chrift, many troubles and afflictions follow 
 you : this is no other but that hath been, is, will be 
 the eftate of Gods people in this life : we muft not 
 draw ill confequencesfrom,or make ill conftructions 
 of our afflictions, for this is to charge God foolilhly, 
 which J"ob did not, Chap. 1.2 2 . There are fome kinde 
 of fufferings that a man meets with,that have a kinde 
 of fweet feal of God with them, even m the time of 
 
 fuffer- 
 
Moses his Choice, 
 
 fuffering, by which a man is more confirmed in his 
 way to be from God, then ever he was before. 
 
 Fifthly, what fhall become then of ungodly and 
 wicked meiv^Thus Saint Peter argues, i .Epifi. 4.17, 
 1 8. Iudgement mull begin at the honfe of G odjind if it 
 firft begin at wjvh.it fhall the end of them be, that obey 
 not the G off el of God ? if the righteous fcarcely be 
 ftved, where jha/I the ungodly andfmners appear I If 
 it be done thus to the green tree, what fhall be done 
 to the dry i Behold, they whofe judgement was not to 
 drink of the cup, have ajj'ured/y drunken^ and art tbou 
 he that fhall go altogether unpunifhedtthou /halt not go 
 unpunifted - 7 but thoujhalt affuredly drink ef it Jt 'er. 49. 
 12. certainly there is fhame and confufion for you, 
 there are tortures prepared for you. You heard what 
 the Martyrs have fuffercd, but all that is nothing to 
 the leaft fpark of Gods revenging wrath, when it is 
 mingled with hatred. 
 
 That is a fearful expreflion that we have, Pfd. 5 5 . 
 6. Let their way be (lippery^ and the angel of the Lord 
 perfecting them. It is a more fearful thing to have 
 the Angel of the Z^perfccute,then to be perfecu- 
 tcd by men •, but how fearful a thing is it, when God 
 himfelf, that infinite Deity, when he perfecutes a 
 man:" when Di vine juftice follows a man from one 
 place to another and perfecutes him i You look up- 
 on thofe poor defpifed mifufed Servants of God, and 
 you think vilely of them -, let thofe fpe&acles ftrikc 
 terror into your hearts every time you fee them I O 
 what is referved for me then i 
 
 Sixthly, if this be the ufual eftate of Gods peo- 
 ple, let us learn then to prepare for affli&ions before 
 they come^ although we have efcaped many 
 
 F 3 
 
 years. 
 
 69 
 
 Cap.;. 
 
70 
 
 Cap.y. 
 
 Moses bis Choice. 
 
 Efay 10. 
 
 years, yet we may be called to fiich an efhte at laft. 
 Polycarp/u efcaped till he was fourfcore and fix years 
 old, and then he was called to Martyrdom.ln the firft 
 ten persecutions in the primitive times, the Chriftians 
 in England efcaped all the nine y although the Gofpel 
 not many years after Chriftwas profetTed in Eng- 
 land, yet the tenth and laft periecution fell heavy 
 upon them. hilim Cafar efcaped fifty feveral battels, 
 in which he was perfonally prefent, and yet at laft in 
 the Senate hoitfe y he was unexpectedly murthered. 
 
 Now all is well with you, lay up for times of trou- 
 ble : this is a gathering time, that will be a fpending 
 time •, know that that which will ferve turn now y will 
 not ferve turn then ; many are not able to hold out 
 now, what will they do then i O what will you do 
 in the day of your vifitation? $er. 12. 5. If the 
 footmen have wearied thee, how canfi thou contend 
 with horfes ? and if in the land of peace, how wilt thou 
 do in the fwellingof Jordan t We read of Poly car- 
 pus, that as he lay in his bed , he faw in a vifion 
 the bed fet on fire under his head, forewarning him 
 of his Martyrdom • we in our eafe fhould ferioufly 
 think of our fufferings, now while Sun-fhine days of 
 peace continue, we fhould confider of the days of 
 darknefs which may be many. Oftentimes we are 
 thinking of,and feeking after great things, when we 
 fhould be preparing for fuffering hard things : as Mat. 
 20.20. when Chrift had been fpeaking to prepare for 
 furferings , Zebedees children moft unlcafonably 
 come, feeking for the higheft places in his kingdom. 
 This was the fault ofSaruc, Jer. 45. when God was 
 bringing fore and grievous afflictions to his people, 
 he was feeking great things for him f elf. 
 
 C H A p. 
 
Moses his Qboice. 
 
 Chap. VIII. 
 Eleven Rules for preparation to fnffer afflictions. 
 
 FIrft, make account of them, do not fay, ijha/l 
 never be removed-^\\\\ow^\. you know not what 
 particular afflictions fhall befal you, yet make 
 an account, that an afflicted condition will be your 
 portion : according to that of the Apoftle, Acts 20. 
 22,23. And now 1 go hound in the Jpirit unto^feru- 
 falem y not knowing the things that frail befal me 
 there - y fave that the holy Ghofl witneffeth in ever) ci- 
 ty faying , that bonds and afflictions abide me. It is 
 our wifdom thus to make an account of afflictions, 
 that when they come, they may be no other then 
 were expected before. As is reported of Anaxagoras , 
 that when news came to him of the death of his Son^ 
 and it was thought he would have been much trou- 
 bled at it •, he anfwered, I begat him mortal .- fo when 
 any troubles befal us, we fhouki entertain them with 
 thefe thoughts,/ knew my condition was to be an affli- 
 cted condition^ entred upon the ways of godlines up- 
 on thefe terms, to be willing to be in an afflicted con- 
 dition • this is Gods ordinary way towards his peo- 
 ple, it is Gods mercy, it is no worfe, I expect yet 
 greater tryals then thefe. 
 If we make ufe of the Scriptures,foretelling troubles 
 beforehand, we cannot for fhame complain, when 
 we meet with thofe we acknowledge we were fore- 
 told of. It is a good expreflion Augufline hath, in 
 one of his Epiftles to Viclorianns^ We muft not be 
 fo contrary to our felves, as to believe what we read, 
 and yet to complain when the fame things are fulfil- 
 I _ F4 led. 
 
 7» 
 
 Cap. 8. 
 
7* 
 
 Cap.8. 
 Non debe- 
 mxs txm 
 nobis ipfis 
 'jfc centu- 
 riiy nt crc- 
 dxmm 
 quxndo le- 
 guntiiT, (& 
 querxmur 
 
 Mn do 
 cornpkntur. 
 Prxcogit:- 
 ci mxli 
 mollis iBm 
 Sen. cp. 
 67. 
 2. 
 
 *4^m alii 
 din pxticn- 
 do levin 
 fxciunt,vir 
 fafiens le- 
 vU facie 
 
 diu cogi- 
 
 undo. 
 
 A Sixfold 
 
 felf to be 
 
 denyed. 
 I. 
 2. 
 
 Moses hk Choke, 
 
 3* 
 
 led. If we make account of evils aforehand, wc 
 may have time to gather together the forces of our 
 mindes, which being united arc ftrong, otherwife 
 they will come upon us, when our ftrength is fcatter- 
 ed , and fo be very grievous unto us , and likely 
 to prevail againft us. Thofe evils 9 fays Seneca, 
 that others overcome by a long time Offering, as be- 
 ing ufed to thcmjhe wife man overcomes by thinking 
 before hand*. 
 
 Secondly, the rule of Chrift that we have CMatt. 
 16. i/L is of great ufe -, J fan) will follow me, let him 
 deny himfelf, and fo take up his crofs. Where Jelf is 
 renounced,thc crofs is cafily bornrit is felf 'that makes 
 the crofs pinch: things puft up with wind,break when 
 they come to the fire, io thole who are puft up, and 
 filled with felf the foul emptied of its felf, is onely fit 
 to fuffer : there is a fix fold/H/that mult be denyed. 
 
 Firft, felf- opinion: We muft be willing to lie quiet- 
 ly under the truth, to be convinced,and to be guided 
 by it. 
 
 Secondly, felf-counfels, and k\£-reafonings, muft 
 be denyed-, we muft take heed of conferring 
 with fleih and blood : as it was the care of Saint 
 Paul, Gal. 1 . 1 6. immediately I conferred not with 
 flelh and blood, if he had begun to do it,he had been 
 
 in danger. 
 
 Thirdly, felf -excellencies • our parts, our privi- 
 ledges, our credits, m& all thofe things that are great 
 in our own eyes, and that make us great in the eyes 
 of the world. 
 
 Fourthly , f elf-will : We muft not think it fo 
 grievous a thing to have our wills crofTed, we muft 
 notexpeftto have our conditions brought to our 
 
 wills, 
 
Moses his Choice. 
 
 wills •, and therefore it is our wifdom , whatfoevcr 
 our condition be, that we bring our wills unto them . 
 As it is reported of Socrates , that when the Ty- 
 rant threatned death unto him , he anfwered , He 
 was willing : nay then , fays he , You (hall live a- 
 gainft your will 5 he anfwers again , Nay whatfoe- 
 ver )oi* do with me, it pull be my will : How much 
 more ought Chriftians to have their wills bow to 
 the holy and bleffed will of God in every thing < the 
 providence of God difcovers his will , as well as his 
 word. 
 
 Fifthly ^felf -comforts i Thofe who give liberty t'o 
 themfelves , to fatisfie thcmfelves to the utmoft, al- 
 though in lawful comforts , will be unfit to fuffer 
 hardmip when God mail call thereunto, Tertullian 
 hath fuch an expreffion in his Treatife de cultufcemi- 
 narum , I fear that neck that is ufed to pearl chains, 
 that it will not give it felf to the fword. 
 
 Sixthly, felf-ends mufl be denied ^ we muft aim at 
 God, and not at our felves, in all our ways, and then 
 how eafie will it be for us to bear crofTes, confider- 
 ing that Gods ends do go on , though our ends be 
 crofTed < 
 
 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 humilia- 
 tion for fin , the lighter will all the burthens of affli- 
 ctions be unto thee •, the feed that fell upon the fiony 
 ground withered-, and although for a while it was re- 
 ceived with joy, yet when tribulation and perfection 
 arifeth, by and by he is offended. Mat. 13.21. Mark 
 the expremon of the Holy Ghoft there , iy and by, he 
 is prefently offended , and all becaufe there was not 
 
 depth 
 
 _ 7 i_ 
 
 Cap,8. 
 
 5- 
 
 Timco cer- 
 
 jicem v.e 
 mirgiri- 
 txnim & 
 (m nr agio- 
 rum li- 
 quet occu- 
 pata locum 
 Spthx. non 
 int. 
 Tertul. de 
 cultu. 
 foem.c.13. 
 
 6. 
 
74 
 
 Cap.8. 
 
 Moses his Choice. 
 
 i. 
 
 Deep hii- 
 milhtion 
 hts us CO 
 endure 
 j reat affli- 
 ctions. 
 
 depth of earth , there was not a through work of hu- 
 miliation. We read, <^Jtfs 9.16. that God would 
 mew S. Paul, what great things hemuft fufFerfor 
 his Names fake: and how did God prepare his heart? 
 You fhal finde in the former part of the Chapter,that 
 Cod [mote him down to the ground, his heart was 
 fmote lower then his body ^ he comes trembling and 
 aftonilhed before the Lord , faying , Lord, what wilt 
 thou have me to do? He was three days without fight, 
 and neither did eat nor drink •, this was a great pre- 
 paration of his heart, to thofe great things he fufTer- 
 ed afterwards. You think the burthens of affli&ions 
 great , becaufe you never felt what the weight and 
 burthen of fin meant - 7 I dare pawn my life for that 
 foul, who conftantly exercifeth it felf in the work of 
 humiliation for fin, who burthens it felf with the 
 weight of its fins,and is willing to lie under it, for the 
 further breaking of fpirit , that it mall be able to en- 
 dure crofTes, and ftand under ftrong afflictions . and 
 this muft needs be Co y 
 
 Firft, becaufe the foul is acquainted with the fenfe 
 of an evil, infinitely greater then any evil it can meet 
 withal in afflictions •, the fenfe whereof muft needs 
 fwallow up the fenfe of lefTer evils : as thofe who 
 are acquainted with the pains of the ftone, and ftran- 
 gury, and other dreadful difeafes , account lefTer 
 pains ( which yet are very grievous unto others) as 
 nothing. 
 
 Secondly, a foul exercifed in the work of humilia- 
 tion, by it is put under the power of Gods foveraign- 
 ty, dreadful authority , and infinite majefty : it is not 
 man that can terrifle that foul from duty,that lies un- 
 der the power of thefe. 
 Thirdly, 
 
M o s e s his Choice. 
 
 Thirdly , this burthen of fin, felt in the work of 
 humiliation , mortifies thole inward lufts, puis down 
 the ftrcngth of them , which are 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 will not eafily be parted withal. 
 Fiftly, where confeience by this is throughly woun- 
 ded, and deeply ftruck , it cannot eafily gather any 
 fuch film upon it, as not to remain tender, but it foon 
 feels the evil , yea it is fenfible of the danger of the 
 leaft fin. 
 
 Sixthly, if ever God hath manifefted any love in 
 Chrift unto it, the fouls love to God and Chrift mufl 
 needs be exceeding great. 
 
 Fourthly, be careful to preferve your inward peace , 
 your peace with God, and your own confeience : If 
 vapours be not got into the earth , and ftir not there, 
 they are not all the ftorms and tempefts abroad that 
 can make an earthquake - 7 but if vapours be within, 
 and work there , an earthquake is caufed : fo where 
 there is peace within , all troubles and oppofitions 
 without , cannot make the heart 7 but if there be no 
 peace within , every little thing troubles the fpirit : 
 terrours without, and terrours within , both are very 
 hard, Be not thoti a terrour to me^ O Lordyfays Jere- 
 my ^ chap. 17. 17. for thou art my hope in the day of 
 evil. I care not though all the world be a terrour to 
 me, fo be it thou beeft not a terrour ^ if I have peace 
 with thee, it is enough , what ever evil befal me : Oh 
 therefore maintain , and keep this peace above all, it 
 is no matter whether you have peace or no with the 
 
 world, 
 
 _75_ 
 
 Cap.8. 
 3- 
 
 6. 
 
?6_ 
 
 Cap. 8. 
 
 <p fx$n<?i< 
 
 Moses his Choice. 
 
 Rom. 5. 
 1,3. 
 
 world , fo be it you have the peace of the Gofpel i n 
 your hearts : it is one fpecial part of that fpiritual ar- 
 mory we read of, Ephef. 6. to be food with the 
 preparation of the Gojpel of peace : that is, that blef- 
 fed peace of the Gofpel , which is a ftrong prepara- 
 tion to endure any troubles or afflictions that Chri- 
 ftians meet withal : thcreafon of that phrale 1 be 
 pod , is this , becaufe we are to go amongft brtars 
 and thorns , in our way to Heaven 5 we are to meet 
 with many hard things we are to pafs through^there- 
 fore we had need be well Jhod h if a man be notfo, he 
 willbeas one that goes upon fharp flints bare-foot, 
 or a mongft thorns , or bumes, fo that the blood tri- 
 cles down his feet every ftep he takes , furcly fuch a 
 man cannot hold out long-, thus it is with the foul 
 that is not fenced with the Gofpel of peace : Be 
 careful in nothing , let not your fpirits be divided 
 (for fo is the word ) Phil. 4. 6, 7. And the peace of 
 God which ftffeth all underjlanding , Jhall keep your 
 hearts andmindes^thc word is fiall guard your hearts: 
 afflictions and troubles are as enemies , compafling 
 us about , but the peace of God guards our hearts 
 from the evil of them : this enables Gods chil- 
 dren , though not in the letter , yet in fome fort to 
 tread upon the Adder and Afp , to fhake off Vipers, 
 and receive no hurt. Having peace with Godjve glory 
 in tribulations-, we are not onely patient under them, 
 but we glory in them •, How were the fpirits of thofe 
 bleffed Martyrs ,we read,and hear fo much of^reng- 
 thened with this bleiTed peace of the Gofpel £ 
 
 Take heed therefore , that you never maintain 
 peace with any fin. Great peace have they that love 
 thy Law^ and nothing jhall offend them,V[dl. 1 19. 1 65 . 
 
 Oh, 
 
Moses his Choice. 
 
 Oh , how many of you have broke your peace with 
 God ! at leaft the comfort of it is exceedingly dark- 
 ned : you would fain have outward cafe, and peace, 
 but you have neglected the comforts of this peace, 
 and that is the reafonyou have no ftrength, tofufrer 
 anything for the truth, Nehem. 8.10. The joy of the 
 Lord is yottr flrength , that joy that comes from this 
 inward peace , but where this is not, there is nothing 
 to fweeten forrows, and therefore they mutt needs be 
 very bitter. That time therefore that God gives you 
 yet refpite from atFii&ions , 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,I appeal unto you, 
 when at any time , the (enCc of it hath enlarged your 
 hearts with joy 5 whether then , have you not found 
 your felves willing to fuffer any thing for God? you 
 could then go through fire , and water , your {pirits 
 could triumph with the Apoftle, I am perfrvadtd that 
 neither life, nor death^nor principalities , nor powers , 
 nor things pre fent^nor things to come, foal ever be able 
 to operate me from the love of God in Chriji ^efus. 
 
 Fifthly, labour to fee more into the fulnefsof all 
 good in God : the Lord told Abraham , that he was 
 Godall-J efficient , as the onely means to ftrengthen 
 him , againft whatsoever 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 y comfort, 
 and good in the creature , and know that it is all in 
 him, in a mod eminent and glorious maner. There 
 is no ^ood in the effect, but the caufes together have 
 it in tLem : now God is the firft caufe , and (b all 
 
 caufes 
 
 77 
 
 Cap. 8. 
 
 5- 
 
 The ful- 
 nefs of 
 GocHif- 
 covered. 
 
 r, 
 
78 
 
 Moses his Choice. 
 
 Cap. 8. cau f cs have their principle in him , and therefore all 
 
 2. 
 
 6. 
 
 good muft needs be in him. 
 
 Second ly,all pofTible gooi is in the Lord-, that is, 
 as there is no actual good , but is for theprefent in 
 him 5 io there can be none, but it is in him already •, 
 there is fuchfulnefs of gdod in him, that it is impof- 
 fible that there mould be any ^ood added to him in 
 the leaft degree. 
 
 Thirdly, look at God as taking infinite delight in 
 communicating himielf , in letting out his goodnefs 
 to his creature \ let God be teen thus , and let thefe 
 three meditations of the fulneis of good in God, be 
 wrought upon the heart, and they will mightily fup- 
 port the fpirit in all afflictions : for what is the lofs 
 of any thing to me , when I fee where I can have it 
 made up f what is any bitternefs, when I fee fuch in- 
 finite fweetnefs to fweeten all. When tempeft s come 
 upon Mariners , and they be in narrow feas , where 
 they want fea-room,there is danger, but if they have 
 fea-room enough , there is no fear. Thus if we are 
 acquainted with the infinite fulnefs of good in God, 
 we ihould fee our felves fafe in the midft of all tem- 
 pefts, we ihould feel our fpirits quiet under the foreft 
 afflictions. 
 
 Sixthly : A fixt preparation/or the bearing f urther 
 crofies, is an humble cheerful bearing of prefent affli- 
 ctions, and an humble fubmiring to the prefent con- 
 dition : That foul that is willing to yield to God in 
 the prefent condition , God will fit it for the future : 
 many caft about in their thoughts what they (hall do 
 hereafter, if troubles ihould befal them , and yet in 
 the mean time they neglect the duties of their prefent 
 condition. Go on therefore humbly, and patiently 
 
 in 
 
Moses lis Choice. 
 
 in the performance of the duties that God calls now 
 for, and they will prepare you for whatsoever duties 
 (fcall be required of you hereafter t there is no good 
 to be expected from any in a new condition, who are 
 not careful to perform the duties of the prefent : ma- 
 ny arc ready to promile , When we fhall be in fuch a 
 condition , then we will do thus or thus •, but what 
 do you in your prefent f never think to be able to 
 fuffer,if God call you to a new condition,if you can- 
 not be patient under the troubles you meet with 
 now , cfpecially when thefc troubles are fmall and 
 petty, in comparifon of thofe you are like to meet 
 withal. M r Btlney the Martyr ufed to put his ringer 
 into the candle, to prepare him for the burning of his 
 whole body •, A patient bearing of lets troubles for 
 the prefent , will prepare the heart for the bearing of 
 greater afterwards. 
 
 Seventhly, enjoy all your comforts of profperity 
 as from God , and God in them , and them all for 
 God. 
 
 Firft , from God : therefore whatsoever he takes 
 away,it is but his own-, and what are we, that we mud 
 always have eomfort,and content, who are poor beg- 
 gerly creatures, who have nothing of our Q4Wtf 
 
 Secondly , enjoy God in all : the enjoyment of 
 God in all , is a myftery the world is not acquainted 
 with, onely a gracious heart knows what it is^ it looks 
 at all creatures but as the pipe of conveyance , the 
 fweet, and comfort, and bleffing, is God in them; 
 therefore in any affliction that befals, fo long as Goci 
 may be enjoyed , the comfort, and fweet, and blef- 
 fing of all is not loft, although the creature be loft. 
 
 Thirdly, all for God : Why then fhouid not God 
 
 have 
 
 79 
 
 Cap.8. 
 
 7- 
 How to 
 enjoy all 
 mr com- 
 forts in, 
 from, ami 
 r or God. 
 
 I. 
 
 5- 
 
8o 
 
 Cap. 8. 
 
 8. 
 
 Moses his Choice. 
 
 have the glory of all his own way? We in the general 
 acknowledge God mould have glory from all that 
 we are or have , but we would have him have it our 
 way, fo as may ftand with our eafe,with our liberties, 
 peace,and ends : but God muft have the honor of all, 
 that way that is good in his own eye. 
 
 And' againe, 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 
 mod perfect comfort,when God hath the glory of it, 
 when it is refigned to him, either in a way of fervice, 
 or fuflPering, as he calls for it. 
 
 An'd laftly , if our comforts be enjoyed for God, 
 then our hearts are not let out to any of them, further 
 then leads us to God ; and if fo , then when God 
 calls for the parting with them,in a fuffering way,the 
 enjoyment of them cannot lead to God any further, 
 but would draw off the fpirit from God -, and there- 
 fore fuch a heart is willing now to part with them , it 
 is not gr'evous to it to leave them, bccaufe the excel- 
 lency of them is not now in the enjoyment of them, 
 but in the parting with them. 
 
 Eighthly, be often renewing your refignations of 
 all unto God , and your covenant with him, to be at 
 his difpofe , that fo when any trouble comes at any 
 time, this refignation of heart, and renewal of cove- 
 nant, may be Frefli upon your fpirits : the foul will be 
 ready to luffer much , if it be called to it, when an a- 
 clual refisnation^and renewing of covenant hath been 
 a little before , and the power of it is now frefli upon 
 the heart : fometimes immediately after a day of ib- 
 lemn humiliation, where this hath been, the foul 
 thinks then it could do or fuffer any thing \ but in a 
 
 little 
 
Moses his Choice. 
 
 little time, except this be renewed again, the heart 
 grows droffie, and cleaves to prefent things, and 
 mingles it (elf with them : the often renewing of this, 
 keeps the heart very loofe from the creature • a thing 
 that hangs loofe from another, may foon be taken off 
 from it, but if it cleaves to it, it is not taken off with- 
 out difriculty,it oftner rends in the taking off: thus it 
 is when the heart cleaves to any creature-content. 
 • Ninthly ,lay tip provifion againft an evil day: There 
 is a threefold provifion we mould treafure up to pre- 
 pare us for our amotions 5 
 
 Firft , treafure up the confoktions of God that he 
 affords upon occaiion,that at any time you feel in the 
 performance of duties, in the exercifes of graces, in 
 the ufe of Ordinances. 
 
 Secondly, treafure up the experiences of Gods 
 ways towards you, and his gracious dealings with 
 you in former ftraights. 
 
 Thirdly, treafure up foul-fupporttrtgfoul-qulckmng) 
 foul- reviving, foul- comforting fromifes, and that 
 of feveral kindes, futable to feveral afflictions, for 
 thou knoweft not what kinde of afflictions thou may- 
 eft meet with. 
 
 Tenthly, labor much to ftrengthen every grace, it 
 is ftrong grace that is fuffering grace : a flrong wing 
 will flye againft the wind : as it is faid of the horfe, 
 Job 3a. becaufe he hath ftrcngtlr, he mockcth at fear, 
 and is not affrighted, neither turneth he back for the 
 fword, ver.n. A candle will hold light in the houfe, 
 but if we go abroad in the air, .there is need of a 
 torch,there muft be a ftronger light there^weak grace 
 may ferve turn to uphold us now, but. in time 
 of afflictions it had need be flrong, a little grace will 
 
 G foon 
 
 81 
 
 Cap.8. 
 
 How to be 
 prepared 
 tor any af- 
 fliction. 
 
 10. 
 
8i 
 
 Cap. 8. 
 
 II. 
 
 The fuf- 
 fer ings o 
 Chrift 
 defcribed. 
 
 2. 
 
 M o s E s his Choice. 
 
 6. 
 
 Ipfc luciji 
 tur in nobis 
 ipfe congre- 
 iitur, itfe 
 in eertami- 
 nt agojiis 
 noftri,cr 
 soromt pa- 
 ri ur, cr 
 <oronatur. 
 €ypr.ep. 9 
 
 foon be fpent then, as a candle is Toon fpent, when it 
 Hands in the wind . 
 
 Laftly, fet much before you the example of Chrift 
 and Gods people, who have endured very hard 
 things. In the example of Chrift , confider, firft, 
 who it was that fuffcred : the Son of God, who was 
 God blcffed for ever, the glory of the Father •, when 
 we fuffer, bafe worms worthy to be trodden under 
 foot/ fuffer. 
 
 Secondly, what he fuffered : even the wrath of 
 God, and the curfe of the Law, he was made a 
 curfe in the abftract. as the Scripture fpeaks, which 
 was another maner of thing, then any of our af- 
 flictions. 
 
 Thirdly^ for whom he fuffered : k was for us vile 
 worms, wretched finful creatures, who were enemies 
 to him : we fuffer for God, who is infinitely blefted, 
 to whom we owe all we are or have. 
 
 Fourthly, how freely he fuffered : it was of his own 
 accord, his own free grace moved him to it, he laid 
 down his life, none could take it from him : it is not 
 in our liberty, whether we will fuffer or no, we are un- 
 der the power of another. 
 
 Fifthly, how meekly he fuffered : he was as a fheep 
 before the fhearer, his fuffering no way difquicted his 
 fpirk,but it kept in a iweet quiet frame in the middeft 
 of all. 
 
 Sixthly, confider how his flrength is with you in 
 your fufferings. 
 
 And laftly, how he is honored in them : He ft rives 
 .with us in the combate , he joyns with us in the 
 fight of our agony, he crowns and is crowned, fays 
 Cyprian, 
 
 Bernard 
 
Moses bis Choice. 
 
 Bernard would have us never to let go out of our 
 mindes, the thoughts of a crucified Chrift, Let the je 
 fays he, he meat and drink unto you, let them be your 
 fwectnefs and confolation, your honey and your de- 
 Arc, your reading and your meditation, your con- 
 templation,your life, death and refurre&ion : Would 
 you learn obedience < would you learn contempt of 
 honors i would you fee the higheft patience 2 let a 
 fuffering Chrift before you : Sureus reports of a no- 
 ble Earl El\eariw, when his wife wondred at his ex- 
 ceeding patience under fore afflictions, he anfwers 
 her thus, What good will it be to be angry and im- 
 patient < certainly none at all : but I will open my 
 heart unto you •, you know fometimes my heart is 
 ready to rife with indignation againft fuch as wrong 
 me, but I prefently turn me to the thoughts of the 
 wrongs offered to Chrift, and I fay thus to my felf, 
 defiring to imitate him, Although my fervants mould 
 pull my beard, and ftrike me on the face, thefe were 
 nothing to thofe which thy Lord fuffered, he fuffcred 
 more and greater things -, and know ailuredly, fays 
 he to his wife,I never leave offthinking of the wrongs 
 my Savior endured, till my minde be ftill and quiet. 
 He that is Afraid to fuffer , cannot be his difciplewbo 
 fuffered Jo much, fays Tertullian*. 
 
 Certainly the example of Chrift , in humbling 
 himfelf to fuffer fo much for us, mould be migh- 
 tily prevalent with us •, if he emptyed himfelf fo 
 
 Cap.8. j 
 
 Hover U 
 me inter 
 Jwnfcntiri 
 xliquiru 
 in an imp 
 ■idverfxi in 
 fejiantes 
 meindigtu 
 tionem, fed 
 illico me 
 converto ad 
 cogiuvdiA 
 UtHtirias 
 Cbrifto it 
 lxta/5 dicofa 
 mibi ipp, 
 cum imitx- 
 ri capias, 
 Etixm ft 
 famuli tui, 
 
 bxrbxm 
 
 tuxm r.onveUerent, (? colxpbos tibi impingerent 3 nihil hoc tot urn ejfet prte iliU qua Pi 
 mirna tutu & plura (p major* perpeffus eft ; ccrteq, babe as (conjux mex) mc nunquam 
 ccffxre a. commemoTXndis injuriis Sxlvatoris mci douce animus vteta plzze fit trxuquiUxs, 
 In titacjus, c. zj apudSurium To. 5. * Nen potcft qui putt timet, ejui 
 
 effequi paflks eft. Tertul. de fuga in peifecut. 
 
 G 2 much 
 
84 
 
 Cap. 8. 
 
 The beft 
 of Sairus 
 hayc been 
 in fuffer 
 ings. 
 
 M o s e s his Choice, 
 
 much , to become the Son of man 3 how much 
 more mould we be willing to empty our felves, that 
 we may be the Sons of God i Worthy is the Lamb 
 that was flain, he is worthy of all honor from us, 
 who being Lord of all, was content to be in the form 
 of a fervant,to fuffer for us,and how can we exprefs 
 our honoring of him, our refpeel to him, better then 
 in being to fuffer for him < I have read of a Roman 
 fervant, who knowing his Matter was fought for by 
 officers to be put to death,he put himfelf into his ma- 
 ilers cloaths, that he might be taken for him, and fo 
 he was,and was put to death for him : whereupon his 
 mafter,in memory of his thankfulnefs to him,and ho- 
 nor of him, erected a brazen ftatue. Chrift who was 
 not a (ervant,but our Lord, yet when he faw we were 
 like to dye, he took upon him the form of a fervant, 
 he came in our likenefs, that he might dye for us, and 
 he dyed-, he requires not us to erect up brazen ftatucs 
 in memory of him,in honor to him,but that we mould 
 be willing to fuffer for him, when he calls us thereun- 
 to-, let not us put off the cloaths of our Chriflian pro- 
 feflion, that we may avoid fufferings for him (as ma- 
 ny do) who put on the cloaths of our humanity, yea 
 of our fervility, that he might fuffer for us. 
 
 The example of the fervants of God in all times, 
 fuffering in his caufe, is likewife a fpecial help 
 to us in our way of fuffering : Let us warm our 
 hearts often at the meditation of the fiery tryal 
 of the CAiartyrs. Confider, what precious choyce- 
 fpirited men they were , how holy, heavenly, fpi- 
 ritual, what fervice they did for God, and yet that 
 they mould fuffer fuch hard things as they did ^ 
 what are we in comparifon of them ? Chrjfoflom in 
 
 an 
 
Moses his Choice, 
 
 an Oration upon two famous Martyrs, railing their 
 honor, and fpeaking how the worthies of God in for- 
 mer times endured hard things, How is it, fays he, 
 that thou, 6 Chriftian, muft be fo delicate, a Soldier 
 fo dainty < canft thou overcome without fight, tri- 
 umph without combate i And in his Sermons upon 
 the Colofsions, Remember the chains of Paul, and 
 confider what an abfurd thing it is, that he mould be 
 in bonds, and you mould live delicioufly : Does the 
 defire of pleafures take < remember the Prifon of 
 Paul : Vv ouldeft thou be cloathed in filks i remem- 
 ber Pauls chains, and filken cloaths will be more vile 
 to thee then filthy rags : Wouldeft thou be adorned 
 with gold < remember Pauls chains, and they will 
 thew you that fuch ornaments are no better then the 
 diit under your feet : Would you be beautiful with 
 your hair i think of the filth of the deformity of 
 Paul in the Prifon, and thy heart will rife with indig- 
 nation againft fuch beauty, and will account it ex- 
 tream deformity : What , would you have fweet 
 oyntments? confider of his tears. 
 
 I have read of Phocion an ^Athenian Captain, 
 when he was condemned to death by his ungrate 
 
 8j 
 
 Cap. 8. 
 I'.ndc fa 
 Qbrijlunc, 
 dclicatfts 
 a mi la ? 
 
 pHtM tC 
 
 pojjc jne 
 
 fUglti V/ft 
 
 cere, fine 
 ccrtamim 
 triumph a- 
 re ? C'hryf. 
 in oral, fit 
 
 fllVCVtlHU 
 
 tr tMixi- 
 
 mum. 
 
 Mcmor efts 
 viitculoru 
 Paxil t, <? 
 vide qusm 
 fit abfuriu 
 illtitn effe 
 in vinculii 
 te verb de- 
 li ciari: it 
 lici.irum 
 concupi- 
 f cent i j, pre- 
 henderk ? 
 rccordirc 
 curceris 
 Paulirve/ 
 
 ful Countrey, he faw one Tudippus condemned to, ["ferkk 
 the fame death , but very fearful, he comforts him w^T 
 withthefe words, * Is it not enough for thee, 3fa- [vwii/toJ 
 dippus 3 f&tf thou art to dje with Phocion? fo we may jj*"l'» ^ 
 
 tibi fcria 
 indumchti fxtulaitk pinnkulh abjcBion : vellcs hutch indu.ynev.ih amiciri ? rccor di- 
 re vinculorum Pauli, & oftendent tibi nihil ill.i catio proiriio melius bibtrc : vis orna- 
 ri chillis fomofuh viieri? covfiicn fqmlorem Pauli in aireerc, & accenderh ergt 
 ilUmf.ulcbritudiiiem,bur<cg z (xtrcmam deformiutem cfjeputabk : vis odor menu ? Q>- 
 opu illius lacrymM. Chryfoft. Horn. xz.inColofT. * Hon tibi / at is cfi 
 
 Tudippc cum Pbocwte mori ? 
 
 G3 
 
 fay 
 
86 
 
 Cap.p. 
 
 The crofs 
 ihoulil t e 
 fubmicted 
 
 to readily 
 
 Mo 
 
 S E S 
 
 his Ch 
 
 voice. 
 
 fay to our own hearts, Is it not enough for us, that 
 we have fuch a cloud of witneffes, fuch a noble Ar- 
 my of Martyrs before us and with us « be not there- 
 fore fo afraid of the ways of God, becaufe of affli- 
 ctions, as thou haft been, but fubmit thy felf to God 
 in this way of his. 
 
 Chap. IX. 
 
 Buties required of us when God calls us to an afflicted 
 condition. 
 
 SEeing God hath fo ordered things,that his peo- 
 ple mult be in an afflicted eftate in this world, 
 when God calls us to fuffer afflictions, let us 
 know there are three duties required of us. 
 
 Firft, that we be willing to yield to Gods call, 
 to come under that condition he hath appointed us 
 unto. 
 
 Secondly, that we behave our felves Chriftianly 
 ■with all humble fubmifnon, patience, contentednefs, 
 in this condition. 
 
 Thirdly, that we labor to improve our affliction 
 that fhall be layed upon us. 
 
 For the firft, when our crofs comes, we muft be 
 willing to take it up freely, and readily to fubmit un- 
 to it. It was the honor of the three children in Da- 
 niel, that they yielded their bodies to thofe fiery 
 flames they were caft into, Dan. 3.28. Let us not 
 feek to put off fufferings by diftin&ions-, certainly the 
 beft policy in dangerous times, is the greateft purity. 
 ThcLacedemonkns were wont to fay,It is a fhamefor 
 
 any 
 
Moses bis Choice, 
 
 any man toflye, in time of danger •, but for a Lace- 
 demonian^ it is a thame for him to deliberate t How 
 much more truly may this be faid of a Chriftian. 
 when God calls him to fufifcrf he mould be fuch a re- 
 folved man beforehand,that k ihould be a fhame now 
 for him even to deliberate. 
 
 It is argument cnorgh for a Chriftian to fuffer 
 any thing, becaufc it is the will of God, out of bare 
 fubmiffion to God s but when it is not onely fo, but 
 m thecaufeof God, in witnefs to his truth, in vin- 
 dicating his honor, this call to fuffer comes with 
 ftrength indeed : it is unworthy of a Chriftian, 
 once to deliberate the avoyding of this -, How much 
 better is it, to fuffer a little to prevent a fin, and fo 
 prevent Gods wrath, then by avoyding fufferings to 
 fall into fin, which bein<* once committed, Gods 
 wrath incenfed by it cannot be pacified, though we 
 mould be willing to fuffer a thoufand times as much. 
 Our condition is fuch, that we muff fuffer one way 
 or another, while we live here ; Is it not better then 
 to fuffer for God then any other way < This was 
 Chryfofloms argument in his Sermons upon the 
 2 Cor. chap. 12. Sermon 26. If you fuffer not for 
 Religion, you will iuffer for fome other unprofitable 
 light caufe : Seeing then, fays he, we following this 
 or the other courfe of life, we muft fuffer afHiclion, 
 why do we notchoofe fuch a differing, which with 
 the affliction brings unfpeakable glory < Certainly 
 it is infinitely better to fuffer for Chrift, then for 
 our fin. We read of Peace-offerings that were 
 offered, there might be oyl mixed, but notfoin 
 Sin-ofretings : in thofe aft actions we endure for 
 Chrift, we offer up our felves as Sacrifices of 
 
 G 4 
 
 Peace- 
 
 Cap.*;. 
 
 piqurdtm 
 \iiimfihic 
 
 uio:.t non 
 1. i.^rii, 
 Hi tame* 
 x cuufa, 
 >% iii uti- 
 'Uaffligi 1- 
 tine acccjje 
 ft : qvum 
 gicur five 
 uncfivcil- 
 
 Ur.X (cBc- 
 
 vur vita 
 iionem, 
 iffiiSfiones 
 
 .recti no- 
 
 tfeeft, 
 1 :.irc hint 
 
 •on tligi- 
 
 iui qme 
 cum affli- 
 lionein- 
 "Umcrar 
 
 dfert co- 
 ronas ? 
 
88 
 
 Cap. 9. 
 
 ■M 
 
 OSES 
 
 his Choice. 
 
 Non plica 
 tranfire per 
 iftas Angu- 
 !li as. 
 
 Peace-offerings, and in them there is joy, muchoyl 
 or gladnefs is mixed in fuch offerings 5 but when we 
 fuffer for our fins, there is no oyl of gladnefs mixed 
 there 5 Let us take heed, that we be not found guilty 
 before the Lord, when the fecrets of all hearts ihall 
 be opened, of being fliy of the ways of Religion, 
 becaufeof affliction-, many when they fee they muft 
 fuffer in thole ways, although they be convinced of 
 them, yet they are ready to fay with ^Angujtine^ as 
 he confeffes or himfelf, I do not love topafs through 
 thofe (traits } it is too hard and narrow a way for them. 
 If fuch thoughts work in thee at any time, take thefe 
 confiderations, for the rebuking of thy felf, and the 
 raifingof thy heart, to a more Chriftian magnani- 
 mity of fpirit. 
 
 Firft, at what a low 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 
 fuch light afflictions muft not be endured for the 
 maintenance of them i 
 
 Secondly, confider if Chrift had ftood upon fuch 
 terms, as to have faid, I could be content indeed that 
 thefe poor creatures might be delivered from mifery, 
 but feeing fuch grievous evils muft be fuffered for 
 their deliverance, let them perifh-, lam not willing 
 to be their deliverer upon fuch hard terms-, What had 
 become of us, if Chrift had reafoned thus, if this ar- 
 gument had prevailed with him againft us, as it pre- 
 vails with us againft him. 
 
 Thirdly, thou who art fofhy of fuffering, mayeft 
 
 be forced to fuffer in fpight of thy heart -, and what 
 
 a fad thing will that be to thee < What a fad thing 
 
 was it to Cranmer ? after he had recanted for fear of 
 
 i fufferings, 
 
Moses his Choke. 
 
 fufferings, yet he was forced to differ ; what a dark- 
 ning was it to this fpirit, his caufe, and name < Mr. 
 Fox relates of a Smith in King Edwards time, who 
 was the means of conversion of a friend of his, who 
 in ,^neen Maries time was cad into prifon • where- 
 upon he fends to this Smithy who had been the means 
 of his convcrdon, wondring that he hears not of his 
 apprehending and imprifonment • this Smith fends 
 him word again, that it was true, that he had taught 
 him fuch and fuch things, and thofe things were cer- 
 tain truths-, but for his part, he could 'not burn • but 
 a while after, the houfe of this Smith was on fire, and 
 he was 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 refufe to fuffer for his 
 truth. 
 
 Fourthly ,whatfoever profperity thou enjoyed: when 
 God calls thee to fuffer for him, is curfed unto thee, 
 if thou bleffeft thy felf in thy eftate, thy liberty, thy 
 name, thy life that thou enjoyed, having avoided 
 the way of differing that God called thee unto, thou 
 deceived thy felf,for there is no bleffmg in them,they 
 arc all accuried unto thee. 
 
 Fifthly, all duties of Religion that now thou per- 
 formed out of a differing condition, are not now ac- 
 cepted of God 5 thou muft not think now, having 
 avoidediuffering forGods truth,that becaufe thou art 
 willing to perform duties, to be diligent in fome fer- 
 viceforGod, that God now accepts of thee-, No, 
 it was another work that God called thee unto, a 
 work of differing ; feeing thou haft rcfufed this, do 
 what thou canft, God cads it as dung in thy face and 
 regards it not:, this is a lad condition, What joy 
 
 can 
 
 8P_ 
 
 Cap.p. 
 
9°_ 
 
 Cap.?. 
 
 Moses his Choice. 
 
 6. 
 
 Hitnii dc- 
 UcatVA cs 
 Cbrifiiaue, 
 qui vol'U' 
 
 [tjtcm hoc 
 feculo coii' 
 cupifcii. 
 
 7- 
 
 8. 
 
 can fuch a man have of his life, if he hath an enlight- 
 ncd conference < 
 
 Sixthly, what intolerable pride, and delicacy is 
 this in thee, that thou wilt not venter the lofs of 
 any thing , the enduring of any thing for God , and 
 his truth* the lead truth of God is worth more then 
 heaven and earth •, and what is thy wjf^, thy liberty, 
 thy name , thy life to it i Thou art too delicate, o 
 Chrijlian, fays TertutUan, rvhomuft have plea fur e in 
 this world. 
 
 Seventhly , How vile is the unbelief of thy heart, 
 who dared not trud God with thy name, eftate, li- 
 berty k How cand thou trud God with thy foul, 
 thy eternal edate < How lightly doedthou regard 
 all the faithfulnefs , the mercy, goodnefs, wifdom., 
 power of God , working tor his people in their dif- 
 fering conditions f Of what little account are all 
 thefe gracious bleiTed promifes or the Lord, for their 
 encouragement herein < thy bafe fhynefs, and cow- 
 ardife of fpirit is fuch, as if there were no God, 
 no faithfulnefs , mercy , wifdom , power to help, 
 as if there were no promife to fupport and relieve 
 thee. 
 
 Eighthly, there is a neceflity of thy mifcarrying in 
 the ways of eternal life 5 for it God hath fo ordered 
 things in his providence , as that fueh ways mud be 
 in ways of affliction , and thy heart cannot bear af- 
 fliction , how is it poffible , but that thou mud needs 
 
 mifcarry in them < It is a woeful thing , to have a 
 
 mans heart oppoiite to Gods order, in any thing,but 
 much more in things ot infinite conlequence-, if affli- 
 ctions be a block to thee in the way of life, you mud 
 have this block. 
 
 Ninthly, 
 
Moses bis C h)ke. 
 
 9 l 
 
 Cap.?. 
 9- 
 
 Chryfoft. 
 Ic Umorc 
 Da tr w- 
 erantu in 
 adv:rfis. 
 
 10. 
 
 Ninthly , How little love is there in thine heart to 
 God , when thou art fo fhy of any thing to be fuffc- 
 red for God ? love rejoyces in fufkring for the belo- 
 ved. The avoiding hell, and the getting Heaven, arc 
 no great things, fays Chrjfoflome , where the love of 
 God is : then iiirely 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 fufter affliction in your 
 ways of fin < and will you not now be willing to fuf- 
 fer as much in the ways of God? Shall your fins have 
 a greater teftimony of refpett to them from you,then 
 God himfelf i Art thou nor confounded at the men- 
 tion, the thought of fuch a thing as this , lb unreafo- 
 nable, fo vile i 
 
 Eleventhly , What honor fhould God have in the 
 world i where would there be any witnefs to truth, 
 againfi: the rage and malice of devil and wicked men, 
 if all mould do as thou doeft i If there be any Chri- 
 ftian blood left in thee , if any fpirit worthy of thy 
 prof elfion, be afbamed of thy bafenefs this way, and 
 be not fo lliy of afflictions. 
 
 Secondly, when thou art under afflictions, let there 
 be an humble contented frame of fpirit , as befeems a 
 Chriftian •, feeing thou art now under an Ordinance 
 of God, take heed of the leaft murmuring , repining ii* under 
 againft God, as if he were a hard Mafter •, or as if his a 
 ways were hard and burthenfom , becaufe of the af- 
 flictions thou meeteft withal : when thy fpirit begins 
 any way to rife in fuch workings , charge thy foul to 
 belilent unto God, it is a great lhame for a Chri- 
 ftian, not to be well skilled in that art , iuft rutted in 
 
 that 
 
 n. 
 
 2. 
 
 Submif- 
 
 fionoHpi 
 
 tit riqui- 
 
_ 9 _i_ 
 
 Cap.?. 
 
 Moses his Choice. 
 
 Hacc'm eft 
 fides tua ? 
 bxcchtctibt 
 promifi,Aut 
 nl hoc ft 
 SimesCbri- 
 ji ianux, ut 
 feculofio- 
 reres? Aug- 
 in enar.i. 
 inPf.i». 
 
 that myftery of Chriftian contentation. Say with 
 thy Savior, Shall not I drink of that cup my Father 
 hath given me to drink ? It is Gods appointment, 
 that his people mould be in an afflicted eftate in this 
 world •, it is the cup of my Father , and (hall not I 
 quietly, and contentedly drink of that cup i Now 
 thou haft an opportunity to manifeft the power and 
 excellency of thy grace, to mew what thy grace can 
 enable thee to do-,ftrength of reafon vvil go f ar,in qui- 
 eting and calming of the heart under afflictions •, but 
 grace furely, where it is true, will go farther. 
 
 It is the moft unfeemly fight in the world, to fee 
 a murmuring fretting Chriftian-, if thy God,if Chrift, 
 if Heaven were loft, it were not much to fee wringing 
 of hands , and finking of heart -, but to fee this upon 
 lofs of a few outward comforts , upon enduring of a 
 few outward afflictions, this is a moft unfeemly ,a vile 
 and an abominable thing in thee. S. Augufiine upon 
 the 12. Pfalm , brings in God, rebuking a difconten- 
 ted Chriftian, thus : What is thy faith { have I pro- 
 mifed thee thefe things * what, wert thou made a 
 Chriftian , that thou fhouldeft flourim here in this 
 world < Well may God,and Confcience, and all the 
 Saints , upbraid a murmuring fretting Chriftian • 
 What didft thou expeel: in the entrance upon profef- 
 fion of Chriftianity < what was thy aim? what, didft 
 thou make account to live at eafe f to have no trou- 
 ble to the flefh < Where there is not quiet of fpirit 
 in paflive obediencc,the fincerity of active obedience 
 may be fufpedled ; How far art thou from rejoycing 
 in tribulations , who haft not a quiet contented fpirit 
 in tribulations i 
 
 I will not enlarge my felf in this argument now, 
 
 intend- 
 
M 
 
 oses his Choice, 
 
 intending a Treatife by its fclf of Chriftian conten- 
 tation : oncly for the prefent take this one argument, 
 which furely hath much ftrength in it , to quiet the 
 heart under any affliction • It is this, God is willing 
 to accept of thy fervice,that thou tendreft up to him, 
 though it be mixed with much (in ; why mould ft not 
 thou accept of his ways towards thee , though there 
 be a mixture of much affliction i The fin of our fer- 
 vice lhould be a greater caufe for God to be difplea- 
 fed with what comes from us, then the forro w and af- 
 fliction that 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 ac- 
 cepted by God from us , let then the other be acce- 
 pted by us from God. 
 
 Laftly, let us not onely be contented under Gods 
 afflicting hand , but labour to thrive under it, to im- 
 prove all our afflictions that befal tt% Certainly there 
 is a blefling in every Ordinance of God , if we have 
 wifdom and care to draw it forth , to make it our 
 own • and lb in this way of God towards his people, 
 it is indeed a gracious work , to get our hearts lye 
 quietly under affliction , but it is too low a work for 
 a Chriftian to reft there, he muft look to improve 
 every affliction for his advantage. By improving 
 them we make our Benonies,om Benjamins • that is, 
 the fons of our forrotv, the Jons of our right hand. 
 Although waters in the Sea be fait , yet if they be 
 raifed up to the Heavens, and lent down again, then 
 they are fweet-, lb though afflictions be brackiih, 
 yea brine-falt , yet a fpiritual heart can fpiritua- 
 lize them, and make them fweet, and wholeforn. 
 
 Affli- 
 
 93 
 
 Cap.?. 
 
 Affliai- 
 ons to be 
 improved. 
 
94 
 
 Cap.?. 
 
 ■TcrJidifiu 
 ut ilit item 
 c&lamiutU 
 Augiift. dc 
 
 CtVlC I.! 
 
 Anfw. 
 
 How to 
 improve 
 our affli- 
 ctions. 
 
 2. 
 
 Moses his Choice. 
 
 Afflictions are great opportunities for fpiritual ad- 
 vantage, if we have hearts to improve (hem*, and the 
 lofs of an affliction is a great lofs. S . Augujline in his 
 fecond book of the City of God , cries out againft 
 fuch, who did not profit by Gods judgement ^ Ton, 
 fays he, have loft the profit of the calamity : he {peaks 
 of it as a great lofs to them , that it was over , and 
 I they had got nothing by it : As it is a fign of great 
 wickednefs, to turn blefsings into curfes; foitisa 
 fign of great grace, to turn curfes into blelTings. By 
 this improvement we mall not onely get water , but 
 honey out of the rock. 
 
 But how mould we improve afflictions i 
 Firft, be jealous of your felves, left it mould pafs 
 away unfanctified$ be more afraid of the affliction lea- 
 ving of you thus , then of the continuing of it upon 
 you-, and therefore, lay out your ftrength more for a 
 fanctified ufe of it, then for deliverance from it. 
 
 Secondly, labor to know Gods minde in your af- 
 flictions . The man of wifdom fees Gods name upon 
 this rod, and underftands what God intends. Firft, 
 whether he fends them for fin, or for other ends-, and 
 if for fin, for what particular. 
 
 For the firft, it is true, God fends affliction fome- 
 times for trial, and other ends, rather then for fin, yet 
 it is fin that makes us capable of fuch a way of trial^ 
 were we not finful, God would not deal with us that 
 way , he would bring about his purpofes by us fome 
 other way , therefore it is good in all to be humbled 
 for fin-, you may be helped in the knowledge of Gods 
 end. 
 
 Firft, if the affliction be extraordinary, and come 
 in an extraordinary way , and upon examination you 
 
 finde 
 
Moses his Choice. 
 
 95 
 
 findc your felf not guilty of any fpecial evil, befides 
 daily incurfions , then you may comfortably hope, 
 Gods intentions arc not fpecially for fin,but for ibme 
 other end-, fo it was in Job and Jofeph. 
 
 Secondly , you may know from the work of the 
 affliction, which way it tends, and how God follows 
 it, whether in it God fettles not fin upon your heart, 
 for humiliation, more then ordinary : or whether the 
 work of Gods fpirit be not rather for the ftirring up 
 of the exercife of fome other grace- for God in his 
 dealings with his people , will work for the attaining 
 the ends he aims at. 
 
 Thirdly, much maybe learned from the iffue of 
 an affliction •, when God comes chiefly for trial, in 
 the ifiiie his grace does much abound towards his Ser- 
 vants , as it did in Jffiph and in fob • what honor 
 was Jofeph advanced unto? and fob had given him 
 twice as much as he had before, chap. nit. ver.io. In 
 all the Und there were no women fo fair at the daugh- 
 ters Iob^ ver. 15. but when the afflictions is for fin, it 
 doth not ufe to have fuch an iffue, it is well if the {in- 
 ner may be reftorcd into fuch a comfortable condi- 
 tion as he was in before : When David was afflicted 
 for his fin , fome fears ft uck by him after his delive- 
 rance, he fcarce ever was brought into that comfort- 
 able condition he was in before. 
 But how may we finde out the particular fin 1 
 Firft , look what fins and afflictions the word hath 
 coupled together ♦, although every fin deferves all 
 kinde of affliction , yet the word joyns fome fpecial 
 correction , to fpecial tranfgreflions-, as God forts fe- 
 veral promifes to feveral graccs,fo he forts feveral af- 
 flictions to feveral fins* 
 
 Sc- 
 
 Cap.p. 
 How to 
 ilifccrn 
 Gods end 
 
 a affli- 
 &ingus. 
 2. 
 
 'gtteflr. 
 
 Anfw. 
 
 How to 
 
 know the 
 pirticuUr 
 fin which 
 cauferhour 
 trouble 
 
Op. j?. 
 
 2. 
 
 ?• 
 
 Moses bis Choice. 
 
 Secondly, confider what fins and afflictions pro- 
 vidence couples in refpect or fimilitude ^ God often 
 (lamps the likenefs of the fin , upon the judgement, 
 ludges i. 7,8. 
 
 Thirdly, enquire at the mouth of God, by prayer 
 and humiliation , as Duviddid, 2 Sam. 21. andjW' 
 cap. 10.2. and thoCcinferemy 3 cap.i6. 10,11. 
 
 Fourthly, hearken to the voice of confeience, that 
 is Gods officer in your foul, efpecially in-time of af- 
 fliction,confcience will deal impartially^and take this 
 rule for your help herein , After much humiliation, 
 and feeking of God , then liften to the voice of con- 
 feience : for as it is with an Officer whom you would 
 have fearch the Records, if you would have him di- 
 ligent indeed in the fearch,you muft give him his fee, 
 elfe he will do the work but llightly : fo you muft 
 give confeience, Gods Regifter, his fee *, that is , let 
 confeience have much prayer, and humiliation which 
 it calls for,and then it will tell you Gods minde more 
 fully. 
 
 Fifthly, confider what truths have been moft pref- 
 (ed upon your hearts before the affliction , for affli- 
 ctions do ufe to come as feats to inftructions , as 
 lob 3 3 . 1 6. A writing hath not that authority with it 
 before it be fealed, as it hath after-, but when the 
 feal is fet on, then it comes with authority : fo it is in 
 regard of Gods inftrudions •, before , they did not 
 come with power to your hearts , now God feals 
 them,that they may prevail -,and by considering what 
 thofe inftru<ftions were , you may be helped to finde 
 out what God aims at in your afflictions. 
 
 A third Rule is , when you have found out your 
 fin , ftir up your heart againft it with indignation : 
 
 This 
 
Moses 
 
 his Qnice. 
 
 This is that which hath caufed me all this wo, that 
 hath brought all this trouble and fmart. As ^Atts 
 21.28. the Jews took hold on Paul, crying, Men of 
 Ifrael, help, This is the man , that teacheth every 
 where againfl the people : So fhould we take hold on 
 our fin, that we have found out,and cry to the Lord, 
 Help, Lord, this is that fin that hath made the 
 breach, this is i\uxfin that hath been the caufe of Jo 
 much evil unto me. As we read of Antonius, after 
 Julius C afar was murthcrcd, he brought forth his 
 coat all bloody and cut, and laid it before the peo- 
 ple, Look here, fays \\c,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- 
 thcrcrs, and they took their tables and ftools that 
 were in the place, and fet them on fire, and ran to 
 the houfes of thofe who had (lain Cafar, and burnt 
 them. Thus the looking upon our afflictions, and 
 confidering what mifchief fin hath done us,our hearts 
 mould be raifed to flye upon our fin with indignati- 
 on, and not to be fatisiied without the definition of 
 that which would have deftroyed us. 
 
 A fourth rule is, when God ftirs your heart in af- 
 fliction, to promile and covenant reformation 5 begin 
 the work while the affliction is upon you, do fome- 
 thing now prefently, do not put off all till you be 
 well, till you be recovered, and think then I will do 
 it : there is much deceit of the heart this way, ma- 
 ny mifcarry in their vows to God upon this ground, 
 becaufe they put. off all till they be out of their af- 
 fliction, and by that time,the impreflion that was up- 
 on their fpirits is abated, their hearts are cooled, and 
 fo the duty is neglected ; wherefore do fomething 
 H prefently, 
 
 97 
 
 Cap.?. 
 
_9*_ 
 
 Cap.?. 
 
 Cbryfl. in 
 Horn 5 de 
 in comp 
 int. Dvi 
 
 Moses his Choice. 
 
 6. 
 
 8. 
 
 prefently, and be always in doing, till that which is 
 vowed be fully performed. 
 
 Fifthly, let every affliction drive you much to God 
 in prayer. Is any man afflicted ? let him pray 5 fays 
 S. James. It is a fimilitude ofChryfoftom,As clouds 
 darken the heavens,& caufe lowring weather,but be- 
 ing diftilled into drops, then fweet Sun-lhine 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 
 bleffine follows. 
 
 Sixthly ,treafure up all the experiences you have had 
 of God, and your own heart in the time of your af- 
 fliction, keep them frefli in your heartland work them 
 upon your fpirit,and make ufe of them as God offers 
 occafion. 
 
 Seventhly, what you wifhed you had done then, 
 be fure now to fet about,and never reft till it be donc^ 
 that when affliction comes again, it may not flnde it 
 undone, if it does, it will make the affliction very 
 bitter unto you. It was the advice of one Theodori- 
 eus, to Segiftmnd the Emperor, who asked him how 
 he mould be happy, £><?, fays he , that now, which 
 when you have been tormented with a fit of the flone 
 or the gout, you would wijh you had done : that which 
 he faid of that particular afflictions, is true of others : 
 Wc mould have glodous reformations, if this rule 
 were well obferved ^ furely,that which is true in times 
 of affliction, is true out of it, and that which con- 
 fcience upon ground judges to be right and good 
 then^ is right and good n«w. 
 
 Eighthly, take heed of trufting to your own pro- 
 
 mifes, 
 
Moses his Choke. 
 
 miles, that you have made to God for obedience*, 
 rather then to his promifes that he hath made to you 
 for affiftance. 
 
 Ninthly, often call your felf to account after the 
 affliction is over . What is become of it i how was 
 it with me then i and how is it now < have I more 
 peace now,then I had then? and how comes it about? 
 Hath my peace grown upon good grounds, fo as it 
 may hold i I had workings of Spirit then, what are 
 become of them < have I been faithful to God, and 
 to mine own foul < And thus we have finifhed this 
 doctrine of affliction, which by Gods ordinance is 
 the portion of his people in this world. They have 
 been, are, and fhall be an afflided people. 
 
 99 
 
 Cap. i a 
 
 9- 
 
 Chap. X. 
 Wicked men have pleafures in ways of Jin , while 
 Cods people endure much hardship in ways of holi- 
 nefs. 
 
 THcfccond point is, that God fometimes gives j) 0C J t2 . 
 wicked men pleafure in the ways of fin, while ft 
 hefuffers his own people to endure much affli- 
 ction. The Ifraelites make the brick, and are under 
 fore bondage, and the Egyptians dwell in houfes, 
 living in jollity and mirth. Thus it was with Elijah , 
 he muftflyefor his life, and live in caves, and he fed 
 by ravem, whileft four hundred falfe prophets are fed 
 delicioufly at $c%abels table. While the King and 
 Hamanfns drinking in the city, Shufian is in per- 
 plexity, Efther^. 15. fob fays of the wicked , That i b lt . 
 they take the timbrel and 'harp, and rejoyce at the found i° l l 
 
 H 2 0f\ 
 
no Moses te Choice. 
 
 Gap.io. 
 
 Quefi. 
 
 Anfr?. I 
 Why the 
 wicked 
 profper in 
 this world 
 
 of the Organ, they fpend their time in wealthy but of 
 himfelf he faith, that his calamity was heavier then 
 the [and ef thefea^ that the arrows of the Almighty 
 were within him, that the poyfon of them drank up 
 his Jpirit, that the terrors of God did fet themf elves 
 in battle array againfi him. Chap. 6. I, 2,3. And 
 David fays of the wicked, that they are not in-trouble 
 as other men, their eyes fands out with fat nefs, they 
 have more then their heart could wijh • but for him- 
 felf, all the day long he was plagued, and chafiened 
 every morning, Pfal. 73. Chrift tells his Difci- 
 ples, the world mall rejoyce , but they mall have 
 troubk. 
 
 But why does God thus fuffer wicked men, to en- 
 joy their plcafure thus in the ways of fin < 
 
 Firft, here is their portion, they are never like to 
 have any other confolation, but that they have here, 
 here is their t^dll. This is as it were their Kingdom-, 
 They are upon their own dunghil. 
 
 Secondly, God hath time enough hereafter to 
 torment them, to make fin bitter unto them, and 
 therefore he does not care though they have their 
 pleafure, and go on for a while in the enjoyment 
 of their delights : And God hath time enough to 
 glorifie his Saints, to give them everlafting confo- 
 lation, and therefore although here they be cut fhort 
 of the plcafures of the flefli, God does not regard 
 that. 
 
 Thirdly, God hereby would fliew to all the world, 
 his own fulnefs, and how little he cfteems of thefe 
 carnal things ♦, they are but bones, therefore he gives 
 them to dogs - y they are but fwill, even the very cream 
 of them, therefore he lets fwine have them. Luther 
 
 in 
 
M o s e s his Qhoke. 
 
 in his Comment upon Genefts, cap. 21. hath a nota- 
 ble vilifying expreflion of the great things of the 
 world, which God gives to wicked mtn-JThe Turkijl? 
 Empire, fays he, as great as it is^ it is but a crufi of 
 bread, which the rich mafter of the family cafis to 
 dogs : When retainers, when dogs have fuch allow- 
 ance, it is afign of a great deal of plenty in the 
 houfe. 
 
 Fourthly,God grams pleafure and profperity in jufl: 
 judgement to them , to ripen their fin, to harden 
 them in it. The Sun-fhinc of profperity ripens the 
 fins of the wicked apace, and fo fits them for deftru- 
 ction-, this hardens them againft the ways of God, 
 it makes them blefs themfclvcs in their way, They 
 Jpend their days in wealth } therefore they fay to God, 
 depart from m^ we defire not the knowledge of thy 
 ways • What is the almighty, that we fhottld fervc 
 him f There is no truer mifery , then falfe joy } fays 
 Bernard. There is a great difference between the pro- 
 fperity of the wicked , and that which the godly 
 have -j God carries his people when he exalts them, 
 as the Eagle her yong upon her wings,he exalts them 
 to fafety, according to that expreflion that we have, 
 fob 5 . 1 1 . that thofe which mourn, may be exalt- 
 ed to fafety - 7 b"ut when God exalts the wicked, he 
 lifts them up as the Eagle lifts up her prey in her ta- 
 lons, he lifts them up to deftroy them. It was a 
 fpeech of Augitfine upon the 26 Pfalm • CM&ny are 
 miferable , by loving hurtful things, but they" are 
 more miferable by having them •, it is not what men 
 enjoy, but the principle from whence it comes, that 
 makes them happy. 
 
 Fifthly, God is a patient God, and in the day of 
 
 H 3 his 
 
 101 
 
 Cap. 10. 
 
 Turcicum 
 Impaium 
 quantum 
 
 quant it eft 
 nihil c3 
 nifipanit 
 mica quam 
 dives pater 
 familia/s 
 projieit ca- 
 nibtii. 
 Luth. in 
 Gen, cap. 
 i'ti 
 
 lob 21. 
 1 J, 14. 
 
 Nulla ve~ 
 rior mi fc 
 ria qulm 
 falfa Uti- 
 f^.Bern. 
 Trad, cic 
 gratia & 
 fib. Atbit. 
 
 Multi 
 maido res 
 ttoxiaf [urn 
 ■niferi, b;- 
 bendo mife- 
 riores- 
 Auguft in 
 l J fal. 16. 
 
102 
 
 M o s e s his Choice. 
 
 life i. 
 
 Hcmagni 
 
 psndiimKS 
 tcrrcnam 
 folic it. item 
 qu&m&k 
 eciam fc- 
 ruttc^ con- 
 ceit i ur. 
 Auguft. 
 lib. i. de 
 civ. Dei c 
 
 his patience, even the wicked are furfered to enjoy 
 their hearts defirc. 
 
 obj. But it may be faid, God is patient towards his 
 people, and yet they are affii&ed. 
 
 Anjrv. Thofe afflictions that come upon Gods peo- 
 ple, may better ftand with the glory of patience,then 
 if the fame things fhould be upon the wicked,becaufe 
 in the afflictions of the Saints, there is no revenge, 
 there is no hatred in them, but if God fhould inflict 
 the fame things upon the wicked, they would come 
 out of revenge againft them, and hatred of them, 
 and fo there would not be fuch manifestation of that 
 glory of patience, that God hath to manifeft here in 
 this world. 
 
 Hence let Gods people learn not to be greedy in 
 their defires after outward pleafures-, they are but the 
 portion of dogs and reprobates. It is true, godly 
 men may have them, but never as their portion, God 
 hath afforded you better pleafures, hath he not re- 
 ferved better things for you i As when we enjoy out- 
 ward profperity, wemuftnot blefs our felves in it, 
 becaufe it is that which wicked men have •, fo when 
 we are afflicted, our hearts muft not be dejected, be- 
 caufe we are onely deprived of that,which God gives 
 moft many times to thofe that he hates moft. God 
 will keep his people from being prevailed againft by 
 this temptation. David was 'm this temptation, Pfal. 
 73. but he fays, verfei^. that God held htm by his 
 right hand : When men fee how the world lives in 
 pleafure, and the Saints are afflicted, they are in dan- 
 ger of ftumbling,but God holds his own by his right 
 hand y that they fall not. 
 Secondly, let us learn, not to envy the men of the 
 
 world, 
 
M o s e s bis (bom. 
 
 world, who live in pleafures, who wallow in the fen- 
 fual delights of this life. Thereafon why they take 
 fo much delight in fuch things,is, becaufe they know 
 no better, they feek after no better. 
 
 i^Ambvofe in his firft Book de officii*^ brings in 
 godly men objecting thus, Why do the wicked rc- 
 joyce * why do they riot it out «? why do not they 
 labor as well as I < He anfwers, They have not put 
 in for the crown 5 yea, fays he, if you objecl: thus, 
 the wicked may aniwer you as the fpe&ators in their 
 Olympiack games, if thofe that labor and wraftle in 
 them, lliould call the fpeclators, and fay, Come you, 
 and labor, and drive here as well as we ^ the fpecta- 
 tors would anfwer, You without us mall get the glo- 
 ry of the crown, if you overcome. 
 
 Befides,there is little caufe we mould 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 againft the Generals command, and going to 
 execution he went eating his grapes, one of his fel- 
 lows rebuked him, What^ are you eating your grapes 
 now ? The poor man anfwers, I fray thee,friend,do 
 not envy me the fe grapes , for they cofi me dear • fo 
 they did indeed, for they coft him his life : and fo 
 will thefe vain delights of wicked men 3 they will cofi 
 them their lives. 
 
 And yet further confider,ere long things will turn, 
 Gods people mall have pleafure, and the world mail 
 have arfiiftions : Affliction did I fay * nay, CMijery 
 with torment •, time is at hand, when it ihall be faid 
 to every wicked man, Son y remember in thy life time 
 thou hadfi pleafure , and my fervants who walked 
 faithfully with me had affliction, but now thou art 
 H 4 tormented, 
 
 Cap. 10. 
 
 Cut impii 
 let a cur cur 
 luxurun- 
 turi cur 
 ziixm iffi 
 non mccum 
 Liborint ? 
 Xo?i tub- 
 fcriiferht 
 xi coronw, 
 Vcr.i nobif- 
 iutn, &c. 
 Labor itc 
 
 nobU coro- 
 na gloria, 
 viceritii 
 
 indi cxbi 
 in. Am- 
 brof. li. I 
 
 jfficc. 16 
 
io4 
 
 Cap.io. 
 
 life 3. 
 
 AC 2j.rciiu? 
 virgi quo- 
 ta a invent' 
 tur iniqui* 
 
 odii utiq, 
 nou ad ira: 
 he calls it 
 mfcricor- 
 diam omni 
 indignxti- 
 one crude- 
 //orew.Ber. 
 declamat- 
 Ecce reli- 
 quitn om- 
 nia. 
 
 Vis audire 
 indignatis 
 dei ttrribi 
 Urn 'cocem? 
 nidi quod 
 dicitper 
 propbe- 
 tum , No?; 
 vifttibo 
 fuper filito 
 vejiras, 
 &c. hoc eft 
 tcrribile, 
 boc.cfl ex- 
 tremum, 
 cum non 
 corripri- 
 tnur, pro- 
 pecutis. 
 Orig. 
 Horn. 8. in 
 Exod. 2©, 
 
 Moses his Choice. 
 
 tormented, and they are comforted. Time is at 
 hand when that Scripture fhall be fulfilled, Bfay 65 . 
 13,14. Behold, my fervants fhalleat, and ye fliatlbe 
 hungry ^ my fervants /ball drink ^and ye fhall be thirfly^ 
 my fervants fhall re Joyce, and ye fhall be afhamed^ 
 my fervants pall ft ng for joy of heart, and ye fhall 
 cry for forrow of heart, and fhall howl for vexation 
 of ffirit. 
 
 Thirdly, let not wicked men blefs themfelves in the 
 enjoyment of their pleafures -, 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 fure you fhould not have it ; if you knew how 
 the Lord brings about your deftru&ion by your plea- 
 fures, you would have little caufe to rejoyce in them •, 
 Haman rcjoyced,when Eflher invited him rather then 
 others to the banquet^ but if he had known that in 
 his banquet there was a fnare laid for his life,his heart 
 would have fain, it would have been but a fad ban- 
 quet to him : certainly there is a great deal of evil, 
 and mifery, and wrath,in being fuffered to go on with 
 delight and pleafnre in a finful way. 
 * Bernard fays,when God fpares men in a finful way, 
 itisbecaufe God is not onely angry with men, but 
 hates them, he calls his mercy more cruel then all in- 
 dignation. Origen in his Sermon uptyn£#. 20. quotes 
 that place,/^/^.^. / mil not pinifliyonr daughters 
 when they com?nit whoredom ■ and he hath this pathe- 
 tical expreffion upon it, God chaflifeth every foul 
 whom he loveth : but would you hear the terrible 
 voyce of Gods indignation, hear him by the Pro- 
 phet Hofea, when he had reckoned up many wicked 
 things which the people had committed,and he adds 
 
 this. 
 
Moses his Choice. 
 
 this, I will not vi fit your daughters when they commit 
 whoredom • this is terrible, this is in the height. And 
 Bernard (peaking of the fame thing, in the 42 Ser- 
 mon upon the Canticles, At the hearing onely of 
 this, fays he, I tremble, then God is moft angry 5 when 
 he pews no anger • God keep me from this mercy, 
 this kinde of mercy is worfe then all anger. 
 
 Luther hath an expreffion much like, upon the 37. 
 of Genefis^ O unhappy, and miferable men, whom 
 God leaves to themlelves, not refitting their lufts • 
 wo to them whofe fins God feems to wink at. And 
 Jerome writing to a fick friend, hath this expreffion, 
 I account it a part of unhappinefs, not to know adver- 
 fity, I judge you to be miferable, becaufe you have 
 not been miferable. Bernard in his Book de confo- 
 lat.cap.3. Freedom from punifhment, is the mother 
 offecumy^thcftep-mother of vertue, the poyfon of 
 Religion, the moth of holinefs. Yea, this was feen by 
 the purblindc eyes of the Heathen. Seneca in his 
 fourth Chapter of his Book of Providence, hath the 
 fame words , that before was faid of Jerome , I 
 judge him miferable^ that was never mijerable. 
 And Demetrius^ Nothing feems more unhappy to me, 
 then he to whom no adverfity hath happened. It were 
 eafie to multiply abundance in this kinde - 7 it may be, 
 teftimonies of men may have fome force to prevail 
 withfuch, who are given up by God to their plea- 
 fures,to the enjoyment of earthly profperity,and fen- 
 fual delights 5 certainly they are not fo happy as they 
 judge themfelves to be •, that which God denies to 
 another in mercy, he may give thee in wrath. And 
 thus much for this. I come to that which is a main 
 thing in OHofes choyce. 
 
 Chap, 
 
 '05 
 
 Cap. 10. 
 
 O hifeliccs 
 (? mifcros 
 \quando re- 
 linqu it De 
 us homines 
 fibi ipfis, 
 nee rjiftit 
 eoru furor i 
 & cupidi 
 tutibus, fed 
 va. illU ad 
 quoru fee 
 catx conni 
 vet, Pens. 
 Luther in 
 Gen. c. $7 
 Infolieita- 
 tU cji ad~ 
 verfj. nc- 
 (eire; mife- 
 rutejudico 
 juod non 
 fuijii mifer 
 lerum ad 
 miicam. 
 jegrot. 
 Impunitas 
 ceuriutU 
 ■nater, vir- 
 utam 110- 
 :fra,reli- 
 
 rioilif Vi- 
 rus, tenia 
 r incliuti$. 
 B:r. Nihil 
 ■nihi -jile- 
 tur infin- 
 ite to cui 
 nihil uu- 
 juamevc- 
 iic adverfi. 
 • pud. Sen 
 ie. Trov. 
 
10(5 
 
 Cap.u. 
 
 T>o&.l 
 
 Dulciores 
 
 Ucrymx 
 
 orantium 
 
 iia tba- 
 irorum. 
 Aaig. in 
 Pfal.'ia8 
 
 Moses hk Choke, 
 
 Malm 
 men cum 
 Qbrifto 
 quam (ixrc 
 am Q&fa 
 nrc. Luth. 
 
 Chap. XI. 
 
 Afflicted godlinefs , is better then delightful rvic- 
 kednefs. 
 
 Otwithftanding both thefe, though Gods 
 people are afflicted , and the wicked have 
 plea fur e « yet, afflicted godlinefs, is better 
 then delightful tvickednefs. It is better to joyn with 
 Gods people in a way of godlinefs, in all afflictions, 
 then to enjoy all the pleafures that poflibly any man 
 in the world can have, in any way of fin ; the tears 
 of the godly, are better then all the jollities of the 
 wicked : it is an expreffion of an Ancient , The very 
 tears of thofe that are feeking of God, are more 
 fwcet, then the joys that any have in the world 5 the 
 worft part of godlinefs, is better then the beft part of 
 any way of fin : though Chrift be a crucified Chrift, 
 and bring never fuch afflictions, hard things to his 
 people, yet he is more delightful to them, then all 
 the pleafures that are in the earth, and delightful in 
 another way. It is a notable fpeech Luther hath, / 
 had rather fall with Chrift, then ftand with Cafar^ 
 rather fuffer any thing in the world with Chrift, 
 then Hand and enjoy all the pleafure of Cafars 
 Court. 
 
 Thus a godly man, a gracious heart considering 
 and muring of things, and laying one thing with ano- 
 ther, had rather have affliction with the people of 
 God, then enjoy all the pleafures of the world for 
 a feafon. Now the main work in this point, is to 
 fliew unto you, how a godly heart doth reafon with 
 its felf, and call: about its lelf, as it were to bring 
 
 him- 
 
r 
 
 MosEsto Choice. 
 
 himfelf, and his thoughts to this iffue, to choofe 
 rather afflicted godlinefs, then all the plcafure 
 of fin. 
 
 Firft , it cafts about what the ways of godli- 
 nefs are. 
 
 Secondly, what thofe afflictions are that do attend 
 the ways of godlinefs. 
 
 Thirdly, it cafts about what the ways of fin are, 
 and what the afflictions and pleafures are, that do 
 attend upon them, and puts them into a ballance, 
 and compares them both together, and fo makes its 
 choyce. 
 
 Firft, a gracious heart confiders the ways of god- 
 linefs. If I walk in them, then I walk with God, 
 I live to the honor of the blefted God, who is infi- 
 nitely worthy of all honor and praife from his Crea- 
 ture i, thole ways are the ways of infinite wifdom, 
 they are the ways of holinefs, of righteoufnefs, in 
 thofe ways I attain to that end for which I was 
 made. 
 
 Secondly, in thofe ways I enjoy peace y peace of 
 conscience to my foul •, whatfoever trouble I meet 
 withal abroad, I am fure I (hall have peace within : 
 a little with outward peace, is better then a great 
 deal where outward peace is wanting ^ Ecclej.^.6. 
 Better is a handful with quifetnejs,then both the hands 
 full with travel, and vexation offiirit : A little with 
 outward quiet, is better then a great deal wit h. vexa- 
 tion 5 if a man be in a quiet family, a little there, is 
 better then to be where there is a great deal with fro- 
 wardnefs and vexation • furely, a little is better with 
 inward peace, with peace of confeience, then a great 
 deal without 5 wherefore thefe ways wherein I walk 
 
 with 
 
 107 
 
 Cap.ii. 
 
 Why airli- 
 fted goi//'- 
 vefs IS 
 preferred 
 before de- 
 lightful 
 rvicfiedncs. 
 
 I. 
 
 2. 
 
to8 
 
 Cap.u. 
 
 ;>• 
 
 Moses 1m Choke. 
 
 with Gods people, though the woild may rage and 
 perfecute, I mail have joy in my own fpirit 5 A good 
 conscience will be a, continual feafi : while they rail, 
 confeience will encourage. 
 
 Thirdly,again, when I walk in thefe ways, my foul 
 mall enjoy the love of God, and that little I have, I 
 mall have it in love, and from the love of God 5 
 Now thy love, O Lord, is better then wine, better 
 then all the comforts of the world. The Lord fa- 
 tisfies his people with love, as with marrow and fat- 
 n'efs $ a little that the foul hath that comes from the 
 love of God, by vertue of a promife, how fweet is 
 it i how fweet is ileep when it comes from that pro- 
 mife < Thou wilt give thy beloved ileep , and all 
 comes this way •, I have all in the love of God, 
 though I have but a little in the world, and though I 
 be in a{rli<5tion,& am fhort of that which others have. 
 
 Fourthly, and in thofe ways, my foul fhall enjoy 
 communion with God •, God will let out himfelf to 
 me in a gracious maner, he will reveal the fecrets of 
 heavenly joys to my foul, and one beam of the light 
 of his face, is more worth then all the world, and is 
 able to carry through all the hardfhips of the world. 
 My foul fhal have communion with Jefus Chrift-,and 
 Curbed is that man^ fays that noble Marquefs Galea- 
 ciusj that counts all the world comparable to one days 
 enjoyment of communion with Chrijt. 
 
 Fifthly, while I walk in thefe ways, I mail be fafe 
 for eternity, I mall not be in danger there •, and when 
 the fear of eternity falls upon the heart, it fees it is a 
 raoft dreadful thing to mifcarry to eternity h the 
 thoughts of eternity work mightily upon my fpirit, 
 let me be fafe for eternity, whatfoever become of me 
 
 in 
 
Moses/w Qhoice. 
 
 in thefe ways. It is reported of one CMyrogenes^ 
 when great gifts were (ent unto him, he lent them 
 back, / one ly defire this one thing at your aJllaflers 
 hand } to pray for me, that I may vc faved for eterni- 
 ty. Now in thefe ways of godlincfs, I mall walk 
 with God, I mall have peace of confcience, I ihall 
 have that I have in love, I mall enjoy communion 
 with the Father,with Chrift,and with the holyGhoft s 
 and I fliall be fate for eternity : furcly there can be 
 no evil that can countervail this good, whatfoever I 
 fuffer, whatfoever I endure in this world, yet my 
 foul mall fay, It is good for me to draw near to God-, 
 fure I mall choofe, and like well of the ways of god- 
 linefs, whatfoever I endure. 
 
 But you look onely upon the bell: fide of godlinefs, 
 but turn the other fide, you fliall finde a great many 
 afflictions that attend the ways of godlincfs , and 
 when you fee them, you will notbefo in love with 
 thefe ways. A gracious heart is willing to examine 
 both fides. 
 
 What are the afflictions you fpeak of, that will dif- 
 courage any from delighting in Gods ways < 
 
 Firft, they are but.fuch as are upon the body, thofe 
 things that do afflict the godly are bodily things, ' 
 they do therefore but bring pain and trouble to this 
 carcafe, to this body of clay, to this lump of earth, 
 to this body of fin, to that body that is to be beaten 
 down in this world : to {hat body of vilenefs, for 
 fo it is called, Phil. 3.21. Who fha 11 change our vile 
 body • in the Original it is, this body of vilenefs. It 
 was the fpeechof a Heathen, when as by the Tyrant 
 he was commanded to be put into a morter, and be 
 beaten to pieces with an Ironpeftel, he cryes out to 
 
 his 
 
 <ra>fx& J 
 
 109 
 
 Cap. 10. 
 
 Ob]. 
 
 Anfrv. 
 
no 
 
 Cap.io. 
 Clem. A 
 kx ftorm 
 
 496. 
 ruvde 
 vifculum 
 Anaxar- 
 
 hi. Oras 
 others 
 have ir, 
 
 ipfam A- 
 naxiixhi. 
 
 Moses his C hoice. 
 
 his perfecutors, You do but beat the vejfel of Anax- 
 archus^ you do not beat me, To* do but beat the Cafe 
 and Veffeljhat contains another thing • yea, the word 
 in the Greek, that Clemens Alex: hath, relating the 
 Story, fignirles a husk -, his body was to him but 
 as a husk : A Heathen counted his body but the 
 Cafe, the husk*,, he counted his foul himfelf: If 
 a man had a precious Jewel in a Cafe , and the 
 Cafe was torn in pieces, and the Jewel be fafe, it 
 is no matter-, and fo by all thefe afflictions a gracious 
 heart knows, it is but the Cafe that is* torn in pieces, 
 the Jewel is fafe. Fear no t^ fays Chrift, thefe that can 
 kill the body , and do no more 5 Chrift would have us 
 know, afflictions that do but reach the body, are but 
 (light things. ' r 
 
 And for thefe troubles, let them be the moft ter- 
 rible that can be, they are fuch as may ftand with 
 Gods love, the deareft of Gods love, fuch as the 
 deareft of Gods people have met withal : fays God in 
 Jeremiah J gave the dearly beloved ef my font \into the 
 hands of her enemies. Indeed if they werefuchas could 
 not fal,but from Gods hatred,it were another matter-, 
 but they may ftand with Gods love,yea,with the very 
 fame love wherewithal God the Father did love Jefus 
 Chrift, and would you have better love then that < 
 you may be fure that all your afflictions that you do 
 endure for godlinefs, and the ways of godlinefs, they 
 are not fuch but you may have them in the famelove 
 that God loved Jefus Chrift, and one would think 
 that were enough to fatisfieany foul in the world. 
 "fehn 17. nit. there Chrift prays, that his Difciples 
 might be loved., with the fame love wherewith he was 
 loved : now notwithstanding the love of the Father 
 
 to 
 
Moses bis Choice. 
 
 to the Son,he was afflicted, and fufferedas much trou- 
 ble, as you are like to fuffer • and if you in fuffcring 
 may be in no worfe cafe then he was, and may have 
 the fame love that he had , notwithftanding your 
 fufferings, fure your fuffer ings aie no great matter- 
 there is no more evil in your fufferings,then may ftand 
 with the love of God to your fouls, the fame love 
 wherewith God loved Chrift : and if a foul knows 
 this,it will not be difcouraged from the ways of god- 
 linefs, notwithftanding afflictions : indeed if in af- 
 fliction there were the venome of Gods wrath, and 
 the curfe of the Law, it were fomething , but the 
 fting andvenome is taken out, and there is no great 
 evil. 
 
 Again, thefe afflictions that the world fo fpeak of, 
 they may not onely ftand with Gods deareft love,but 
 are fuch as may proceed from Gods deareft love • as 
 thus, they may come as fruits of the love of God, 
 and therefore fure they are no great difcouragements 
 from the ways of godlinefs -, you heard what abun- 
 dance of good God brought out of the afflictions of 
 his people, and therefore there may be abundance 
 of love from whence they come, they may be onely 
 but to fit,and fquare,and fafhionthe foul,to be fit to 
 be laid in the higheft place of new Jerufalem : The 
 ftones that are laid below in fome mean place,arc not 
 hewed and hacked,as the ftones that are in the higheft 
 part of the building, or the forefront of the building, 
 to the view of all • thofc that are moft for the beau- 
 ty of the building, are moft hacked, and framed ; 
 and lb thofe that God docs intend to be the moft 
 beautiful ftones in that glorious Temple that is in 
 Heaven, Godfuffers them here to be faihioned and 
 
 hacked, 
 
 ill 
 
 Cap. i o. 
 
 -J 
 
1 12 
 
 Capj i . 
 
 KuhecuU 
 eft, citd 
 tranfibit. 
 
 6. 
 
 Moses his Choke. 
 
 hacked, moft afflicted, and therefore they may come 
 from love. 
 
 Befides, they are no great matter, take them at 
 the worft, they are but little things -, thefe light af- 
 flictions ; there is no fuch grievous burthen in them, 
 as the world thinks there is, for there is the hand of 
 Chrift, to hold them up in all their afflictions : they 
 are but fuch things, as rather feem grievous then are 
 grievous indeed, as Heb. 1 2. 1 1 . No chaflening for 
 the frejent feemeth to be joyous, but grievous • they 
 are things that are grievous in appearance, and in 
 mew onely, rather then in truth 3 as the profperity 
 of the wicked is but in fhew,fo the affliction of Gods 
 people are rather fhews, they do rather feem grie- 
 vous, then have any realty of grief in them,and there- 
 fore they are not fo much to be feared. 
 
 Again, they are but for a little time, but for a mo- 
 ment : As it was the fpeecji of K_Athanafius^ when 
 he was banifhed, and his friends came to bewail his 
 mifery , fays he, It is but a little cloudy and will quickly 
 begone t All the time of the rage and malice of 
 wicked men, is but as an hour-, fays Chrift, 'This is 
 their hour, and the fotver of darknefs • it is but an 
 hour, and is quickly gone. Chrifts fufferings both 
 in himfelf and in his Church, is but drinking of the 
 brook, not a fpring of water for perpetuity. 
 
 Befides, the afflictions of Gods people are in their 
 feafon • it is now the very feafon to be afflicted, and 
 ihall we be troubled to have affliction in its feafon < 
 this time of our life is appointed for this end, it is our 
 ■ winter time •, will a man be troubled to fee froft and 
 fnaw in winter time? It is better to fee froft and mow 
 in winter time, then to fee the corn blooming or car- 
 
Moses bis Choice, 
 
 M 
 
 CMifcry of 
 a fm tul 
 way. 
 
 ing in January and February ; fo while we are in the ,Cap.i i. 
 body, the winter of affliction is in feafon, it is not the 
 time to be delivered from affliction now, that is here- 
 after, and therefore why (hould wc be troubled that 
 we meet with affliction i 
 
 Laftly,thefe afflictions that you fay will difcourage, 
 they will bring forth a gracious end r , they are but as 
 a dark entry into your Fathers houfe, a dirty lane to 
 a Palace •, do but (hut your eyes, and there will be 
 a change, and as a Martyr faid, Though we have an 
 ill breakfaft,we fhall have a good dinner:Now put all 
 thefe together, what great matter is there to difcou- 
 rage any from the ways of God < 
 
 But now come to the other part : A gracious heart 
 difcourfes of the ways of 'fin , what if I ihould choofe 
 thepleafureof iin, and fhould go on that way? i. If 
 I go on in thofe ways, I fhall be furc to go on in a 
 way of direct oppofition againft the God of all the 
 world, and fo treafure up to my felf the wrath of 
 an infinite God. And is it nothing for a poor crea- 
 ture to go on in a way of oppofition and enmity to 
 an infinite Diety i how much better were it forme 
 if I had never been born, then thus to do < 2. I 
 (hall be lure to have no peace in thofe ways, in my 
 own fpirit, in confcience 5 I fliall have within me a 
 confciencc galling , girding, and lading of me, the 
 worm gnawing of my heart, my confcince continu- 
 ally damping of my foul, telling of me, Surely I am 
 not in thofe ways an immortal foul fhould walk in -, I 
 (hall never have any pleafure,but when my confcience 
 fliall be flopped •, and what curfed pleafure is this 
 for a man that he can never have it, butonely when 
 he can flop his confcience < if his confcience had but 
 I I the 
 
"4 
 
 Cap.n, 
 
 Moses his Choice. 
 
 the mouth open, he could not have pleafure, and all 
 the pleafure that he hath,he muft fteal it at that time, 
 when his confeience is aflecp, he can never have it 
 upon other terms $ if a mans confeience be enlight- 
 ned, and awaked, it is impoflible to have pleafure in 
 the ways of fin : it is poor living, when a fervant or 
 childe can get no victuals, but as they ftcal it, when 
 themafterormiftrefsisafleep, orison the to fide 3 
 and fo it is poor pleafure that the world hath, when 
 it muft be ftoln when confeience is afleep 5 What 
 good is it for a man to have a broken leg, and a 
 filken flocking < and what great content is it for a 
 man to have outward pleafure, and inward dampings 
 of fpirit ? 
 
 3« Again, in thefe ways of fin, as I (hall have no 
 peace, fo do what I can, I lhall have fome trouble in 
 fpight of my heart ♦, let me go on in the ways of fin 
 as I will, and feek for my contentment, I mall have 
 fome trouble in fpight of me • and how grievous will 
 that trouble be,that dial come with the curfe of God, 
 and the wrath of God, and the hatred of God $ 
 what mall I have to fupport me in trouble * A little 
 water in a leaden vefTel is heavy, fo a little trouble in 
 an evil confeience. 
 
 4. And in thefe ways of fin, I mall be fure to be a 
 ft ranger from God, never to know what any com- 
 munion with God means, go up and down in the 
 world as a forlorn, forfaken creature of God 5 that 
 when as others of Gods people have communion 
 with God, and with Chrift, and have the light of 
 Heaven, and the joy of Angels, I mall be fet to my 
 fwill. 
 
 5 . And as for my eternal eftate, I (hall hazard to 
 
 i mifcarry | 
 
Moses his Choice. 
 
 mifcany therein • and oh my foul, doit know what 
 it is to mifcarry to eternity t Surely there need 
 be fome great matter, that ihould procure the leaft 
 peace to a man in the way of fin, much more to pro- 
 cure delight to a man. 
 
 But you will lay, You take fin at the word: fide at 
 firft, lin hath a delightful iidc^ and that will pleafe 
 you, and allure you, though the other would not ; 
 therefore let us fee the f aire ft: fide of fin •, a gracious 
 heart will look on every fide. 
 
 Thcfleajuns that you fpeak of, what arc they f. 
 are they not fleihly t onely reach to the fenfual part < 
 What, muft God, Heaven, eternal life be neglected 
 forthefe? What fhall that body^ that muft within a 
 while be gnawn on by worms, and lie rotting as a 
 filthy carcafe, now be fo regarded, now havefuch 
 content given to it,as all that is to be had in God and 
 Jefus Chrift, muft be neglected for it i When thou 
 fhalt hereafter at the great Day meet with this wret- 
 ched carcafe of thine, and fee how vile it is, what 
 confulion will be upon thee t when thou fhalt think, 
 Was this the vile carcafe that muft have fuch con- 
 tent, for which God, and Heaven, and all the good 
 in Chrift is now loft for ever t 
 
 Secondly, it hath been the care of all Gods deareft 
 fervants to keep down their bodies, to deny content- 
 ment to the flefh, and wilt thou give it all the con- 
 tent thou canft ? Daniel was afraid of taking liberty 
 to his flefh, in eating the Kings meat - 7 and the time 
 when he had his moft heavenly vifions, he ate no 
 pleafant bread, neither came flefh nor wine in his 
 mouth,neither did he anoint himfelf at all. You know 
 the mean provifion that Iohn the Baptift, the Fore- 
 
 I 2 runner 
 
 Cap.u, 
 
 Obj. 
 
 Anfw. 
 
 i. 
 
n6 
 
 Cap.n. 
 
 •fawmiZf 
 
 Moses his Choice, 
 
 V.t coftum 
 mcepijfe 
 Uixuri-ifn 
 Ep. ii. rd 
 Euftodii- 
 unv Hoc 
 •ne docni- 
 jii, ut tilt- 
 fitam nic- 
 iic*ntentA 3 
 fie aliment, 
 fumpturw 
 l'ccedxm- 
 Augnftl' 
 10 C^nt 
 
 runner of Chrift had, his fare was locufls and wilde 
 honey , and yet there was not a greater born of a wo- 
 man before him. St. Paul was careful to beat down 
 his body, to club it down, even till it was black and 
 blew, fo the word fignifies. Timothy although he was 
 fickly, yet would not take liberty to drink a little 
 wine, but onely water, till Paul wrote to him ^ and in 
 that liberty there was but a little granted, and that 
 for his flomacks fake , and his often infirmities^ not for 
 his Infts fake, and to maintain riotoufnefs. If I mould 
 tell you of the mean provifion for the flefh, that ma- 
 ny of the Ancients, who were the mod worthy in- 
 ftruments of God, the moft eminent in all true excel- 
 lency, were contented withal, and that before the fu- 
 perftition of Popery prevailed, it would be even in- 
 credible unto you. 
 Baft I in an Epiftle to lulian mentions the mean fare 
 he and others with him lived withal, he ate no flefh, 
 they had need of no Cook, the leaves of plants, and a 
 little bread^ was all their provifion, And Jerome re- 
 ports of Hilarion, that he never ate any thing before 
 the Sun went down, and that which at any time he 
 ate was very mean : From the fifteenth year of his 
 age to the twentieth y his onely diet was fifteen dryed 
 fgs a day • for three years after that, onely bread and 
 water •, for nine years together, fix ounces of barley 
 bread in a day - 7 yet he lived till he was fourfcore years 
 old. And Ierome himfclf lived exceedingly ahfte- 
 mioufly 5 with cold water, and a few dry td figs, fo that 
 by him, and others with whom he lived, to eat any 
 thing boyled, was even accouted luxury. And Au- 
 gufline hathfuch an expreflion concerning himfclf-, 
 Thou Lord haft taught me this, that I flwuldgo to my 
 
 meat 
 
M o s e s his Choice. 
 
 meat as to a medicine : He meant not to fatisfie his 
 appetite, but to repair nature. 
 
 And amongd the Heathen likewife, fuch as have 
 been mod eminent with them, have been mod above 
 fenfual pleafures. When one asked Plato, how he got 
 fo much knowledge, his anfwer was, / have Jpent 
 more ojl in the Lamp then wine in the cup. We read 
 of Cato, feeing a Roman who pampered his belly, had 
 this fpeech of him, Wonder if this man ever do any- 
 thing for the honor or good or the Commonwealth. 
 Thefe who provide fo much for their bellies, have 
 their brains funk down into the quagmire of their bel- 
 lies. Their parts, thofe common gifts of under- 
 ftanding they were wont to havc,are now as the light 
 of a fnuff funk into the focket, even drowned with the 
 filth of their lufts, and what are fuch as thefe fit for i 
 A fat belly , fays Bernard, feldom frodticeth any witty 
 invention. 
 
 Thirdly, what are thefe pleafures , but fuch as 
 may dand with the infinite hatred of God, fuch as 
 reprobates have had as large a portion in, as thou 
 canft i And art thou fo eager upon that, which is 
 no other portion then a Reprobate may have i 
 To have no other portion then a bead may have, is 
 low enough-, but to have no other then a repro- 
 bate may have, is lower: How many are now in 
 Hell under the eternal hatred of the infinite God, 
 who when they lived, had as much pleafure as ever 
 thou had had, or ever flialt have < as many merry 
 meetings, fate it out in drinkings, gamings, riot, 
 chambering, wantonnefs, fports, padimes-, now what 
 pleafure is it to rhem to think what mirth and jollity 
 once they had < 
 I 3 Fourthly, 
 
 "7 
 
 Cap.it. 
 
 $icut ad 
 crucem, fie 
 Uceedas ad 
 <ibnm nun- 
 qua volu. 
 plate fed 
 vecefiime, 
 Bern, 
 form.hon. 
 vit. c. 9. 
 Cum quid a. 
 ir.ttrrogaf- 
 fet Placo- 
 nerrij Undc t 
 tibifapicn- 
 tii tautaf 
 refpondit 
 pltnolei 
 confumpfi 
 in ISpadej 
 qutm vini 
 in cilice. 
 Mir or ft h 
 qui c qua in 
 laudem^ & 
 deem r'ei- 
 publixprx* 
 (Urepojfcr. 
 Tingnti 
 venter non 
 gignet te- 
 nuem fen- 
 [urn. Bern, 
 deord.vit. 
 
itB 
 
 Cap.n. 
 
 Initium 
 boiu men- 
 tis von 
 gaudcre 
 vanis. 
 Nulla mim 
 pr voluf- 
 tas qua.it 
 volupitis 
 fajlidium. 
 Tercul. de 
 fpcfi. 
 rides con - 
 viviii pcc- 
 catores: in- 
 ter rogaj eta 
 ionfcientiS: 
 Hounegra- 
 vitts omni- 
 ■. bm fcetit 
 Vepulcbris i 
 untuerU 
 lot hum 
 ejus & fi- 
 lubrhutem 
 corporis, 
 filiorum 
 itfc opum 
 ibimdanti' 
 m: intro- 
 Ipiceulccra^ 
 v ibices 
 inime ejus 
 cordifqiie 
 mafthudi- 
 >icm Amb. 
 offic.l.i. 
 
 Oil. 
 
 I. 
 
 Vivina 
 con fo lath 
 dcliciu^ 
 mn datur 
 admit ten* 
 ,tibvA alie- 
 Uam. Bern. 
 
 Moses his Choice. 
 
 Fourthly, take them at the beft, yet they vczfuch^ 
 as the excellency of true vertue confifts in the mo- 
 deration of them, yea, in the railing the heart above 
 them, Co as to difdain and contemn them , if they 
 would come in as our portion 5 certainly if they 
 were the higheft good, the glory of vertue would be 
 in expatiating the heart towards them, in letting out 
 the heart fully to them, in enlarging the heart in en- 
 joyment of them,in fatisfying the heart in the fweet- 
 nefs received from them 5 but it is otherwife, much 
 of the commendation of vertue, hath been in the 
 ability to moderate affections towards them, to deny 
 themfclves in them. It is the beginning of a good 
 minde, fays Seneca, not to rcjoyce in vain things. 
 Yea, there is no greater pleafnre 3 fays TertMan, 
 then the contempt of pleafitres. 
 
 Fifthly, there is much evil in fenfual pleafures \ as, 
 
 Firft, there is much mixture of much inward fad- 
 nefs, many damps of heart 5 in the midft of laughter 
 the heart is fad. ^slmbrofe hath a notable exprefli- 
 on for this, Thou fceft, fays he, the wicked mans 
 feafting, but queftion with his confeience, does not 
 that ftink more filthily then any fepulchre i thou 
 fceft his joy, his luftinefs, thou wondrefl at the abun- 
 dance of his riches, children ; but look within, and 
 fee the wounds, the ftrokes of his foul, the fadnefs 
 of his heart. 
 
 Secondly,they keep out better delights then them- 
 felves : There- is an oppofition between them and 
 fpiritual delights. Thofe who long after the onyons 
 of Egypt, cannot tafte the fpiritual Manna : Divine 
 comfort is a delicate thing, fays Bernard, and it is 
 not given to him that admits any other. 
 
 Thirdly, 
 
Moses his Choice, 
 
 119 
 
 Thirdly, there is a mixture of a curfe with them : Cap.u. 
 What good is there in having a brave fute with the 
 plague in it i Is not plain ruflet or leather better 
 that is free? What delight is there in feeding upon 
 dainty dimes fweetly poilbned i Is not mean whol- 
 fom fare rather to be defired? We read of dgrippina, 
 in poifoning her husband Claudius^ ihc tempered it in 
 the meat he moft delighted in •, poifon in wine works 
 more furioufly then in water : Poor men who are 
 wicked, have Gods curfe mingled with the water of 
 their poverty •, and rich men who are wicked, have 
 Gods curfe mingled with the wine of their profpe- 
 rity. 
 
 Fourthly, there is much bodily evil comes in by 
 thefe, they make the bodies of men cinques of filth, 
 and all maner of loathfom difeafes. Bafil hath an 
 expreffion of the evil of intemperance, that it turns 
 men into mire and dirt, and makes men like veffels, 
 rotten and putrified,fit for no ufe. The Romans were 
 wont to have their funerals at the gates of Venus . 
 Temple : This they did, fays Plutarch, to fignifie ymcaufa. 
 that lufi was the haftner of death. And Clemens 
 Alexandrinus obferves, that the Grecians called the 
 intemperate, and thofe who wanted healthy by the 
 fame name, onely with difference of one letter, to 
 mew the great affinity there is between intemperance 
 and ficknefs I And again in the fame place, he fays. 
 The Grecians call Gluttony by the name of Belly- 
 phrenfie - for what greater madnefs, then for a fhort 
 brutifh pleafure to lofe the comfort of continual 
 health, and endure the long and tedious pains of 
 ficknefs, and miferable torturing difeafes i what a 
 folly is it to fill a Ship with water, and then to hire 
 I4 pumps 
 
 4- 
 
 Bafil -de 
 [ngluv, & 
 ebrietatc, 
 
 concio.16. 
 ^uod qui- 
 dem eosfc- 
 cijfcaijig- 
 nific vidian 
 quod vo- 
 
 nortU Cst 
 fepulcbri. 
 
 Intemfe- 
 rantes. 
 
 Valetudi- 
 mrios. CI 
 Alex pxd 
 
 1.2. C.I. 
 
 A«t/f«tfj/flt 
 
 Gl. Al.ib. 
 Chryf. 
 Phil. 1. 
 
 Scr.14. 
 
no 
 Cap. it.' 
 
 mi item fi- 
 nam qui 
 pivguefcil 
 ct luboribxs 
 iret } lion 
 iuvevies : 
 mm lice i 
 (exceuto- 
 rum me- 
 iicoTutn 
 turbnA- 
 vatiat a 
 morbis il- 
 ium nequi 
 qua libera- 
 re pot'eruvt 
 Ch.inAa. 
 7.hom.i7 
 Hemo eft 
 digvm no- 
 mine' homi- 
 uis qui 
 mum Hem 
 vclitejfe in 
 volupute. 
 Cicero 
 lib. i de 
 Fin. PI ut. 
 sn Lacon. 
 Apoph l.i 
 ADft.ethic 
 1 i c. *. 
 Tractate 
 •M. Tul. 
 Si nemo eft 
 quiu cmori 
 <nxtitquam 
 converti in 
 diqiumfi- 
 guram bc- 
 jtict^quim- 
 vis bomiw 
 fn meutcm 
 
 Moses his Choice. 
 
 pumps to pump it out*, fo by intemperance, to fill 
 our bodies with noifom humors, and then to hire 
 Phyficians to purge them ouf.Chryfojtom in his Ser- 
 mon upon the third to the Philippxns^ demands, 
 What do men gain b^ their riches , but drunkennefs i 
 gluttony^ and abfurd pleafures of all forts, which do 
 more hurrlnd torment us, then moft cruel Matters 
 their flaves and bondmen < Give me, fays he, a vo- 
 luptuous man that is idle, that hath his health, you 
 cannot finde one ^ though he had many hundred 
 Phyficians, 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 name of a man, who 
 fpent a whole day together in fenfual pleafures . And 
 Plutarch tells of ^Ageftlausjhzx. he caft off voluptu- 
 ous pleafures to his (laves, as better befeeming a bafe 
 quality and fervile nature, then himfelf. Thou 
 mayeft think to live in pleafurc is a brave life, but it 
 is the bafeft life that is •, fo God judgeth it: Hence 
 the fame word which the Scripture ufeth for the fen- 
 fual glutton^ Dent. 21.20. is ufed for a vile per fon, 
 $er. 15. ip. the word is the fame in the Hebrew. 
 Luxurious fporting people have high conceits of 
 themfelvcs, as if they lived the onely brave lives ,but 
 .2 Prt.2.13. tne y are called Jpots and blemifies, for 
 they are indeed bafe, the moft bafe fpirited men that 
 live. Thefe do moft vilely lowre mans nature, they 
 are infinitely beneath the happinefs of an immortal 
 foul. 
 
 The Heathen accounted a life of pleafure, a life of 
 hafts : What man would not rather dye, fays Tu/ly 
 
 bibiturufo quinto eft rriifaius in Mmpm figuu ammo effe effemo ? Lad. 1. 5 c.n. 
 
 cited 
 
Moses his Choice. 
 
 ill 
 
 (alfti qint 
 fcabicm 
 futgu, ab- 
 
 ated by Lactam ■ias i then to be turned into the form j Cap.u. 
 of a bead, though he mould retain the minde of au'^f 
 man < How much more miferable is it for one to be 
 in the form of a man, and to have the minde of a 
 beaft , yea , of a wilde beaft •? Gtdiel. Parifienfis Jf^ 
 calls luxury a [cab, and fays, the falt-watcr of tri- \H*cp&ks 
 bulation muft purge it 5 and he brings in ^Auguftine LSj^ 4 . 
 giving the fame name unto it, confefsing that lie was &tr fcatpi 
 wont to delight in the [cab of his lufts. This fcab, fip m4ie 
 fays Parifienfis, makes the minde of man ulcerous, murum. 
 running with, filthy putrified ftuff, and abominable F«K***flri 
 to God, above that, that any man would think, £/^, ; , 
 which no bodily filth does. \icrofjm,fj- 
 
 Sixthly, The evil of nourilhing of all maner of r^f™? 
 wickednefs : All fin in Scripture is called fleih,. and jlw'cw/ 
 the work of the fleih, becaufe the pleafure o^ the -propter 
 fleih is the caufe of fo much fin in us. When Chrift fe^jgT 
 fpake of the fervant who gave himfelf to riotouihefs Iter abomi- 
 in his-Mafters abfence, he calls him the evil jpvant. M&»» 
 There arc fwarms of all maner of evils in fenfual 
 hearts -, they are the fennifh grounds, that breed fil- ! 
 thy poyfonfom creatures ♦, fo all venemous lufts are j ' ;; '*'* 
 bred and nourished by thefe, fob 40. 2 1. it isfaid,,the \nentibw~ 
 Behemoth lieth in the fens, which Gtdiel. Parifienfis 'Me eft i* 
 applies^o the Devil in fenfual hearts 5 he lies in moid fe^ 
 places, fays he 5 that is, in thofe whofe fpirits xclnahnti- 
 moiftened by their lufts : Wherefore it is faid of the \ bm » JJfc 
 unclean fpirit, That he walks in dry p lace s- fee king \uk"T. 
 ref y and found none ~ But, fays he,, men giving Weiw 
 themfelves to pleafures, they feek what they can tol^JT 
 give the Devil reft in their hearts, and to keep off all vpirim 
 that may hinder his quiet.' Flies and Wafps ufe xo\ mhl l lim 
 
 . . \verlou>i~ 
 
 ridn.{? iniquofx qitxrcvs rcjuiem <y no?i iuvcnit } G. Vsr. <]c mort lbus. p. 1 29. 
 
 come 
 
 i 
 
Ill 
 
 Cap.ii. 
 
 Honsjlum 
 ci vile ciii 
 corpm r.i- 
 mii curwn 
 cji.Scnec. 
 ep. 14. 
 Rcgn« vo~ 
 luftatis 
 virtus von 
 foteft con- 
 filtcrc. Ci- 
 cero tte fe- 
 nedute. 
 
 7- 
 
 Moses his Choice. 
 
 Aug. dc. 
 
 vitandi 
 ebriet. 
 
 come to honey and fugar, and fuch fwect things : 
 The Devil who is called Beelzebub, that is* the God 
 of flyes, loves to be in foulsglutted with fenfual plea- 
 fures, yea fwarrhs of Devils love to follow fuch : 
 Hence fuch as thefe are moft defperate enemies unto 
 godlinefs, contemners and fcorners of all Religion •, 
 That which is hone ft, is vile And contemptible to him, 
 who makes too much of his body fays a H eat hen^y/ hetc 
 pleajures reign , vertue connot be , fays another. 
 When the fews acenfe Chrift of the word: their 
 malice could deviie, they call him a Wine-bibber. 
 
 Seventhly, they likewife harden in all maner of 
 evil ; when men are heat in fenfual delights, their 
 hearts are fo glutted, that they never think of their 
 pain. It is obferved, that when the people of Tfrael 
 had got Aaron to make the Calf, and they fet down 
 to drink, androfe up to play, they offered burnt-offer- 
 ings, but no fin-offerings were thought of: Thefe 
 befet t|je heart, and make it even uncapable of any 
 fpiritualgood. St. Paul fays of the Widows that 
 live in pleafures,they are dead while they live, 1 Tim. 
 5.6. Let us eat and drink, to morrow we fhall dye : 
 Why do you fay, to morrow ? fays Chryfo/fom, ye are 
 dead already. We read Efjk.qj. 11. that when the 
 waters of the fanBuary flowed, the miry places could 
 not be healed : How feldom does the waters of the 
 San&uary heal miry fouls < Auguftine fays of fuch, 
 As the earth by too much rain becomes nothing but 
 mire and dirt, fo as it is made unfit for tillage * fo 
 thefe, Whoredom, and wine, and new wine, take away 
 the heart, Hof. 4. 11. 
 
 Who are the moft defperate enemies to the Crofs 
 of Chrift, but fuch whoje God is their belly, Phil. 3. 
 
 18, ip. 
 
Moses k Choice. 
 
 18, ip. Who are they that cannot ceafe from fin,but 
 fuch as fport themfelves with their own deceiving, 
 while they fcaftamongft you, having eyes full of a- 
 dultery? 2 Pet. 2. 13, 14. Who are thofe thatare 
 wholly void of the Spirit, and even uncapable of it i 
 fuch as walk after their own ungodly lufts, and fen- 
 fual, fitdei$,i9. Who are they that fay to God, 
 Depart from us, we defire not the knowledge of thy 
 ways, but fuch as take the Timbrel and Harp, and re- 
 joyce at the found of the Organ , and fpend their 
 days in wealth? fob 21. 11, 12, 13. Pleafures do 
 not fo much delight the flefh, as they endanger the 
 foul-, therefore better it is a great deal to be prcferved 
 in brine ^ then to rot in honey , to be fed upon the fait 
 marihes, and fhort commons, and to live, then to be 
 glutted in rank paftures, and fo fatted up for defini- 
 tion. 
 
 And thus you fee the evil of them,whercuponC^ry- 
 joftom in one of his Sermons concerning the Martyrs , 
 The joys of this prefent world are to be feared by 
 Christians *, and certainly fo they are, rather then to 
 be deilred. 
 
 Sixthly, if there were not fo much evil, yet they 
 are vain flamy things, there is no reality in them, they 
 are all res nihili , things of nought. The Heathen 
 could fay, Believe^ me^ true joy is no light thing • 
 but what windy frothy contents are thele pleafures 
 to the flefh i do they leave any fweetnefs behinde 
 them, after they are over? as it was wont to be faid of 
 Plato's feaft,his dKcourfe of Phylofophy at the table, 
 though the chear was mean, was fweet divers days 
 after: foul- delights leave a fweet relifh in the fpirit, 
 after their ads are paft-,but the day after flefhly plea- 
 sures. 
 
 iz ? 
 
 Ca p.11. 
 
 l'.t,vx tibi 
 C'laice, 
 mors in oUi 
 mors in . 
 ollis ctirni- 
 um 3 mors in 
 bujujmodi 
 iclitiis eft. 
 Bern. De- 
 clamat' 
 Ecce,Rdi- 
 juimat 
 omnix. 
 
 Tlmn.ii 
 Cunt Cbri- 
 I'lunis 
 orafentk 
 (cadi giu- 
 
 [/'.*. Cbryf 
 c!e Martyr. 
 
 Serm. 7. 
 
 6. 
 
 Crede mibi 
 res [even 
 eft giuAiu 
 verii. Sen. 
 §>uii nobis 
 u fabulis. 
 cum rifu ? 
 non folum 
 profufoSi 
 fcl aixm 
 omnes jocos 
 xrbitror 
 dcclinandos 
 Ber. de 
 Ordin. 
 virx. 
 
124 
 Cap.4i. 
 
 Moses his Choice. 
 
 fures, what is left but bitter humors in the body, and 
 a fting in confcience i what wife man can pleafe his 
 thoughts after his pleafures are over , in thinking 
 what pleafures he hath had £ much lefs will any man 
 of wifdom, glory in what he hath e k it or drunk, or 
 that he hath filled his fenfual appetite with all the de- 
 lights he -could : Who can at night, after a day cf 
 fports , and fulnefs of delights to the flefli , blefs 
 God from his foul, that he hath had a day fo full of 
 pleafure in his flefh 1 
 
 Plutarch in his CMord* hath an excellent difcourfe 
 upon this argument, to prove, that according to the 
 Rules of Epicurus , No man can live a true pleafu- 
 rable life $ not that by his Rules no man can live a 
 <vertiiQus life, that perhaps would be granted by ma-. 
 ny 5 but that no man can have a life of plea- 
 fure by thofe Rules, that is the thing that he under- 
 takes to prove 5 and amongft other arguments he hath 
 thefe : 
 
 Firft, That it is not probable for any modefl and 
 temperate men, to give way to let their thoughts 
 abide upon any fuch pleafures, he accounts them 
 fo vain and flight -, for the pleafures of the minde, 
 men that are wife and fober, delight in the thoughts 
 of fuch. 
 
 A fecond argument that he ufeth, is. That never, 
 as he fays, to this day, were known any that would 
 offer facrihee to their God, in thankful nefs for the 
 enjoyment of their pleafures with their Minions ♦, 
 but wife men have offered facrifices, in thankfulnefs 
 for the pleafures of their minde-, as he inftances in 
 Pythagoras. 
 
 A third argument that he ufes 3 That we never heard 
 
 of 
 
Moses his Choke. 
 
 of any fo £>iven to their appetite, that would bond 
 of their pleafure, that they had devoured fo much, 
 or given to their lufts, that would boa ft of their luft 
 how thej kid fit is fed it : (although it he lived in 
 thefe days, he might hear of fuch men • it feems men 
 are grown more fenfual , then they were in thofe 
 times) but for the pleafures of the minde , many 
 would break forth in rejoycing and glorying exprcl- 
 fions, that they had had them : as he inftances in 
 Archimedes , when he had found out a Phylofo- 
 phical experiment, that he was fo filled with joy, 
 that he ran up and down, crying, I have found it, I 
 have found it. 
 
 A fourth argument, That no man would fo prize 
 their pleafures in belly-chear, as to be willing pre- 
 fently to dye, that they might be filled therewith-, 
 for the pleafures of the minde y many have fo de- 
 lighted 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 con- 
 dition he might be admitted to come fo near it, as 
 to learn the nature of it. Thus Heathens could argue 
 againft the (lightnefs and vanity of fenfual plea- 
 fures, and the folidnefs and excellency of the plea- 
 fures ot the minde. 
 
 Seventhly, as they are fight for the prefent, fo 
 they are fengone^ they are' not onely vain^ but va- 
 mfbwg. 
 
 Firft, they vanifh in us, even in the enjoying. 
 
 Secondly, they vanifh from us, fo that we cannot 
 enjoy them long. 
 
 For the firft , The famion of this world pattern 
 
 away, 
 
 Cap.u, 
 
 7- 
 
 The varM- 
 V of i:n- 
 fuil de- 
 
 hlS. 
 
 I. 
 
ti6 
 
 Cap. 1 1. 
 
 8. 
 
 Moses bis Choice. 
 
 away, and the luft or it •, it does not onely pafs away 
 at the laft, but the luft of it pafleth away, before 
 the thing it felf be gone. Although at firft fenfuai 
 things delight, yet within a while tfieycome to be 
 ufed as neceiTaries, not as delights 5 the delightful- 
 nefs is over, and yet they cannot be without them : 
 in this, fuch are more miferable then other men, for 
 thofe things that are fuperfluous to others, arc ne- 
 ceflary to them. The more things a man wants that 
 he cannot be. without, the more miferable he is. It 
 is Gods infinite happincfs, that he hath need of no- 
 thing out of himfelf:and the lets need a creature hath 
 of any thing out of its felf, the nearer it comes to 
 happinefs: all their pleafurable things do but fervc 
 to make up that imperfection in them, which is not 
 in others •, their pleafures now are but to help againft 
 the difcafes of Nature, now thefe cannot be fo 
 delightful as the true natural delights , that are 
 futable to the principles of Nature, which others 
 enjoy. 
 
 But fecondly, they vanifli from us prefently : So- 
 lomon compares all the profperity of the wicked to 
 a candle 5 Bow foon is the candle of the wicked blown 
 out ? AU are like a mountain, yea, like a little hill 
 of mow, that melts away prefently. Pleafure gives 
 us a deadly wound, and is gone, it makes us mife- 
 rable, and then it leaves us. 
 
 Eighthly, if they mould not be foon gone from me^ 
 yet I muft be foon gone from them. It were fome- 
 thing if thou mighteft abide by them, and they abide 
 with thee, but within a while, thou and all thy plea- 
 fures together muft vanifli away, you muft be drag- 
 ged from them,if death drawthe curtains and look in 
 
 upon 
 
Moses bis Choice. 
 
 \i7 
 
 upon thee, then thou muft hid a farewel to ail-, Cap.n. 
 never laugh more, never have merry meetings more, 
 never be in jollity more-, All, All, now is gone. 
 as the Pope Adrian faid, when he was to dye , O my 
 foul, whither goeft thou < thou (halt never jefl: it, 
 fport it out more -, when thou (halt be called to eter- 
 nity, then all thy delights will leave thee, and bid 
 thee farewel for ever : if you mould call to them, 
 O now go with me, now I have moil: need of you -, 
 alas, they cannot, all now is but a fhadow, but a 
 dream that is parted away - 7 Alas, I was made for 
 eternity, and what good is it for me to have fuch 
 pleafures for a feafon '. What is it to be jocund, 
 to trifle up and down a year or two, and there an 
 end i O how doleful will this found be to you, Your 
 feafon is done, you have had your time, it is gone,it 
 is paft, and cannot be recalled ! 
 
 And yet this is not the feafon neither, that mould 
 be for pleafure. Son , remember in thy life time, 
 thou hadjl thy pleafure • it fliould not have been then: 
 St. fames^ cap. 5. lays it as a great charge upon thofe 
 in his time, that they li'vedin pleafure upon the earth - 
 this is a charge of folly . This is a time for vertuous 
 actions, to do the great bufinefs for which we were 
 born. It is a notable expreflion we finde in that 
 j Tractate, in Plutarch's tJMorals^ before quoted -, he 
 J puts this cafe there : Suppofe (fays he) any man were 
 to dye, and cither God, or the &ivg t who had power 
 of his life, fliould lengthen it out one hour, that he 
 might make ufe of that hour, either to do fome fa- 
 mous action, or to fpend it in pleafure, and v. hen 
 that hour is at an end, then to dye again . What is 
 it like that this man would do < What, would he 
 
 rather 
 
128 
 
 Cap. 
 
 1 1. 
 
 10. 
 
 Moses his C boice. 
 
 rather have hisluft with Lais', (that was in thofe 
 times a famous Whore) or would he rather drink 
 ftrong and delightful Wine < or not rather do fome 
 famous exploit for his Countrey-, as to flay Archias^ 
 and to deliver Athens ? and he determines the cafe- 
 I am perfwaded, fays he, no man in fuch a cafe, but 
 would rather chufe the latter : Surely our lives are in 
 Gods hands, we know not whither fo much as an 
 hour be granted us or not, we may be gone to our 
 long home the next hour ; but what do we choole 
 to do 1 
 
 Certainly, did we know that our eternity depended 
 upon this little uncertain time of our lives, we 
 would not think fenfual pleafures to be in feafon now-, 
 this time mould be fpent, in feeking to make our 
 peace with God, to humble our fouls, to get off the 
 guilt of fin : this is a time of fuing out our pardon, 
 of mourning, offorrow, and trouble of fpirit, and 
 not the time for jollity and flefhly delights. If a 
 condemned man had two or three days granted him, 
 that he might fue out his pardon, were that a time 
 for pleafures and fports? thus it is with thee, the fen- 
 tence of death is upon thee, onely a little uncertain 
 time is granted thee to get a pardon-, know then what 
 is thy work thou haft to do, and apply thy felf tout. 
 , And were it that thou hadft thy pleafure freely, it 
 were another matter, but they muft all be called for 
 again and thou muft give a ftric~t account for them 
 all-, Ecclej. 1 1. 29. Re Joyce yong man in thy youth, 
 walk in the way of thy heart , and in the fight of 
 thine eyes } Xivt after thy lufts, and do what thou wilt - 
 a thing that yong men love as their lives : it is an Iro- 
 nical confeffion : but remember withal, there muft 
 
 be 
 
Moses his Choice. 
 
 129 
 
 be an account forthefe things-, know then this is Cap.n. 
 ccrtain,it is no fancy^a conceit-, know it, be through- 
 ly convinced of it, as a thing moft certain : for all 
 thefe things, there is not one merry meeting, not one 
 hour fpent in pleafufe, yea, not one pleafurable a& 
 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 bring thee to 
 judgement. You think fuch delights as you have, 
 are no fuch things as God takes notice of, they are 
 but matters of fport 5 thou thinkeft thou haft liberty 
 in them,to do what thou lifteft, thou malt never hear 
 of them again-, but affure your felf, God will bring 
 you to judgement, to be examined, condemned and 
 punifhed . 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. 9, 10. The Lordreferves the unjuflunto the 
 day of judgement to be punifbed, but chiefly them that 
 walk after the flefhj in the lufi of uncle annefs . mark 
 chiefly them • if it were poflible for any to efcape, it 
 is impoflible for you, for God looks at you chiefly. 
 Thou now art riotous, and callcft 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, What kinde of pleafures they were, whe- 
 ther wicked in their own natures, or not. 
 
 Secondly, What time tvasjpent in them. 
 
 Thirdly, How far thy heart was let out upon them* 
 _____ K Laftly 3 
 
Cap. 1 1. 
 
 Moses his Choice. 
 
 Laftly , let the fearful end of thefe delightful 
 
 things be confidered. Thofe morfels which were fo 
 
 fweet in going down., they muft come up again as 
 
 bitter as gall : fobio. 12, 13. Though wickednefs 
 
 be fweet in his mouth, though he hide it under his 
 
 tongue, though he fpare it, and for fake it not^ but 
 
 keep it fill within his mouth, jet his meat in his bowels 
 
 is turned, it is the gall of Afps within hrin. And 
 
 Prov. 23. 31, 32. it is faid of the wine that moveth 
 
 its felf, fparkling in the cup, at the lafl, it bit eh like 
 
 a Serpent, and fin get h like an Adder. The yong 
 
 man that follows the enticings of the Whore, Prov. 
 
 7. 22, 23. He goes as an Ox to (laughter, and as 
 
 a fool to the focks, till a dart (trike through his liver, 
 
 he knows not that it is for his life. And cap . 5 . ver. 
 
 11. he is faid to mourn at the lafl, when his flefh and 
 
 his body is conjtimed^ and he cryes out, How have I 
 
 hated inf ruction, and my heart dejpijed reproof ? and 
 
 have not obeyed the voyce of my teachers, nor enclined 
 
 mine ear to them that inflruffed me f Senfual plea- 
 
 fure leads to, and fits for deftrnction. Efay 5. 14. 
 
 Hell hath enlarged her felf , and opened her mouth 
 
 without meaf ure, he that rejoyceth fhall defcend into 
 
 it : Job 21. 12,13. They take the Timbrel and Harp, 
 
 and re Joyce at the found of the Organ, they fp end their 
 
 days in wealth, and in a moment go down to hell. 
 
 The fifhfwim down pleafantly in Jordan, but fall 
 at lafl: into the dead lea: the black fea of eternal 
 horror, is the conclufionof all thefe fweet delights. 
 As Abner to Ioab, 2 Sam. 2. 26. Knowefi thou not 
 that it will be bitternefs in the latter end ? Thefe are 
 they who come to a fearful end. yea many times in 
 this life ; as Efay 50. 1 1 . Behold, all ye that kindle a 
 
 f re >. 
 
Moses bis Choice. 
 
 fire, that compafs about your [elves with /parks, walk 
 in the light of jour fire, and in theffarks that you have 
 kindled, this pall ye have of my hand, ye fhall lie 
 down inforrow. You now frame a delightful life to 
 yourfclf-, well, walk in the light of your fire, enjoy 
 your delight, fatisfie your felves in your own ways, 
 but this iliall you have of the Lord, Tou fhall lie down 
 inforrow, yea, and that in proportion to your plea- 
 fure^ Rev. 18.7. How much fhehath glorified her 
 felf y and lived delicioujly, fo much torment give her. 
 And how grievous will eternal pain be to thee, who 
 art now altogether for delight and pleafure f Thou 
 canft not now endure any fad thoughts, thou cryeft 
 out, they make thee melancholy •, how wilt thou en- 
 dure the difmal thoughts of an accufing tormenting 
 confeience everlaftingly < thole fearful gnawings of 
 that never-dying worm that was bred in thy fwcet de- 
 lights i Now thy flefh is dainty, delicate and tender, 
 it muft lie foft, and fare delicioufly, it muft have all 
 to fatisfie it that can be devifed • how will it endure 
 thofe everlafting burnings i If after every intempe- 
 rate draught, there mould be a draught of fcalding 
 lead poured down, how grievous would it be { the 
 end of thy intemperate pleafures will be worfe •, for, 
 as lob 21. 20. Thoufhalt drink of the wrath of the 
 Almighty, and this mall be the portion of thy cup, 
 now thou delighted in thy long fittings at it, thou 
 malt drink of this eternally, thofe curfed delights in 
 burning lulls, fhall end in eternal burnings. 
 
 Kj 
 
 Chap. 
 
 3L 
 
 Cap. 1 j 
 
iii. 
 
 Cap. 1 2. 
 
 Moses bis Choke. 
 
 Ch 
 
 A P. 
 
 XII. 
 
 Who are the truly wife men • with the encouragement 
 to the Saints in the happy choice they have 
 made. 
 
 HEre you fee who are the wife men in the 
 earth*, wifdom does moft difcover its 
 felf in choice ,tor choice requires underftand- 
 ing to compare and weigh things : The jvill of every I 
 man is for Come good he would have •, every man I 
 wills to be happy-, this is as natural for every rea- 
 fonable Creature, as for the fire to burn : But herein 
 appears wifdom , to make a right choice of thofe 
 means that may bring us to that happinefs that we 
 do will -, here is the infinite miftake of the world, 
 they would be happy ,but they choofc means that are 
 quite contrary to happinefs-, but thofe that choofe 
 right, and pitch upon the means that will indeed 
 bring to that happinefs that an immortal foul is ca- 
 pable of, furely thofe are wife 5 this is the wifdom 
 that is from above, that can difpofe of fitch means, 
 as to obtain this end, and the greater the means are, 
 and the more excellent the end is, the greater is the 
 wifdom that orders thercunto,& guides therein: eve- 
 ry one can propound an ordinary end to himfelf , and 
 means to attain it -, but if the bufinefs be of high con- 
 fequence, zs tot & General to manage an Army, his 
 end is a high cnd^ that concerns the profperity of a 
 whole Countrey, and becaufe his end is fo high, that 
 wifdom that can order means to attain this end, is 
 admired in the world, it is not an ordinary skil that is 
 able to do this. 
 
 Now 
 
Moses his Choice. 
 
 Now the attaining of God himfelf,the being bleffed 
 to all eternity, if there be any end that is high, this 
 muft be it , For one therefore to be able to order and 
 difpofc of means, fo as not to mifcarry in fuch a 
 high end as this, fuch a glorious and great work as 
 this, it muft be wonderful wifdom. The men of the 
 world think themfelves wife men, and blefs them- 
 felves in their wifdom, becaufe they can order and 
 difpofe of means to get money and fine cloaths ^ 
 they are poor, and bafe, and low fpirits, who minde 
 and regard no higher,and no better things then thefe 
 bafe things that are below ^ whereas the godly, be- 
 caufe God hath let the fear of eternity fall upon 
 them, and they regard nothing but in fubordination 
 to that, therefore they fometimes mifcarry in the 
 things of the world •, hereupon the men of the 
 world looking at them, and feeing no higher end 
 but the enjoyment of pleafure, and the like, they 
 count them a company of fools that will undo them- 
 felves, and prove to be beggers, and fo flight them in 
 that refpeft. 
 
 But there is an infinite miftake in this •, were it that 
 Gods fervants did propound that end to themfelves, 
 and had no higher then that which other men have, 
 they would iliift as well as they ^ but becaufe they 
 have a higher end, therefore their thoughts in wif- 
 dom are drawn out about that : As St. Paul faid, 
 i Cor. 2. 12. We have not received the Jpiritof the 
 world h we cannot /hi ft and plot in the world •, but 
 we have received the Spirit of God, that fpirit that 
 (hall order us, and difpofe us to enjoy communion 
 with God and his Angels for ever. A fwine that 
 I wanders up and down, can make better fhift to get 
 I K 3 home 
 
 Cap. 1 2. 
 
■? 6 
 
 Cap. 12. 
 
 Moses his Choice. 
 
 home to the trough,then a fheep that wanders to get 
 home to the fold : The men or this world are indeed 
 wifer in their generation then the children of light, 
 but the children of light have their ends and ways, 
 wherein their wifdom appears to be full of excellen- 
 cy and glory. 
 
 Thewifdomof Politicians is fcen in this, They 
 will let go things that are low, and be content to be 
 croiTed in things that are mean, if their great plots 
 may go on •, fo it is in all true spiritual wifdom : A 
 gracious heart, when it looks at the enjoyment of 
 God in the way of godlinefs, fo be it that great plot 
 may go on, it does not fo much look at things that 
 are under : and therefore let men know that there is 
 amiftakeinthis, one day God will make it known, 
 who are thofe that are wife on the earth. Surely the 
 world did not commend Daniel for his wiidom, that 
 he would not omit prayer one day to fave his life,but 
 had rather lofc all : Would not the worldly- wife fay, 
 What a fooliih thing is this , not to omit prayer one 
 day to fave a mans life, and he muff open his window 
 too - ? that fpiritual wifdom which God gives unto his 
 people, it is foolifhnefs to a carnal heart •, and there- 
 fore you (ball have fome Parents themfelves, when 
 children come to be ftricl: in their way,will (ayJYhat, 
 foaflwe have a fool of you f And one neighbor to 
 another.when they fee any have a tender confcience, 
 who before gave himfelf to the pleafure of the flefli, 
 We jhall have a fool of you now : Though you count 
 them fools, they know your way is folly. They 
 thnk the matters of Religion are but niceties, and 
 and to venture the lofs of "fo much for fuch niceties. 
 
 what a foolifh thing is it 
 
 As rilate wondered at 
 Chrift 
 
Moses his Choice- 
 
 >35 
 
 Cap.i:. 
 
 Chrift,when his life was in queftion 5 he talks of truth, 
 What is truth ? Your life is in danger, and do you 
 no.w talk of truth ? 
 
 That which is honeft aid vcrtuous, is vile and con- Kjk3 
 temptiblc to him whole body and leniual part is dear Ldeorptu 
 to him, fays Seneca. I remember Lactantim brings mmli [*■ 
 in a Heathen fcorning at the ways of Chriftians in sen/ep^. 
 this mancr, thinking Chriftians to be fools, when j 
 they fee they Ihould endure fuch things, and yet they I 
 would be Chriftians 5 fays he, Scorn us> contemn w^ *C ontcmni 
 anddeffife m^ we knowonr foolifinefs profits m, let fa" "£jt 
 11s alone with ourfoolijhnejs, we do not envy your wif- tn'mftuU 
 dom : We do not care though you count us fools, r itu . p irj 
 
 r j-ni • rr- n r l-rodclt 3 non 
 
 io you dilturb us not in our way. True wifdom, lays imiticmm 
 he, lies hid there, where there is the title of folly • fapicnti* 
 for God with afflidion,^ and with the name of folly, ffi!r 
 doth hide the beauty of godlinefs from the eyes bffnaiamm, 
 men 5 but this is the onely wifdom, to know God, to /;J ^ m ' 
 worlliip God, to be Religious 5 and for this, fays the LafT hb 
 fame iAuthor, with the greatcft voyce that lean s-c. 1*. 
 fpeak, I teftifk and proclaim, and denounce, That 
 this is the greateft wifdom. Let us be eftablifhed in \iUic pot if 
 this, that it is the onely wifdom to choofe the ways t'^j[ e im 
 of God upon any terms, let come what will come, hibi ftuhi- 
 lct allforrows and afflictions to the outward man xiA tituUu 
 come that poffibly can come, this is the abfolute fJiZcia* 
 wifdom, and this, fays he, is my opinion and judge- *enu Van 
 ment, it is that 1 am throughly convinced of, and S"J? W 
 fhall for ever reft, and be fetled in. & verm 
 
 tis ibfeon- 
 d.ic. La&. lib. 4. z. Omnia (upieraiiibominii in hoc mid eft nt Veum agnofat (? 
 coht, hoc nojtrum dogma, bcecfententueji i quant* itayux wepwum 3 tcftificor, pro- 
 cUmo y dcuumio. Lact. lib. 4.C.30. 
 
 K 4 
 
 Mark 
 
l V 
 
 Cap. i 
 
 Moses his Choice. 
 
 Mark how Solomon fo glorious for wifdom tefti- 
 ficsof grace, Prov. i. 2, 3,4, 5. he heapeth upfe- 
 veral expreifions to manifeft what wifdom comes to 
 the heart by godlinefs, for that is the fcope there ; it 
 caufes, 1. To know Wijdom^ 2. Infraction . 3. To 
 perceive the words o^Under funding • 4. To receive 
 the inftruclion dtWifdomffufkice judgement , Equi- 
 ty. 5. To give fubtilty to the fimple . not onely un- 
 derstanding, but fubtilty •, and that notwithstanding 
 all natural fimplicity, in thofe who the world ac- 
 counts fimple ones, yet are by grace made fubtile x 
 they can defcry the danger of fubtile temptations, 
 they will not be undermined for their fouls, they will 
 not be coufened and cheated by the fubtile policies 
 of Devil or World, in the matter of their fouls, and 
 the great things of eternal life, fo as the great wife 
 men of the world are. 6. Knowledge and difcre- 
 tion to the yong man •, of all men, yong men are moft 
 ignorant , moft rafh and heady •, but grace gives 
 knowledge and difcretion both,even to the yong man^ 
 How many gracious yong men have more under- 
 standing in the ways of God, and can guide their 
 way to Heaven more difcreetly then many ancient 
 men, who have repute in the world for wife and un- 
 derstanding men i Yea, 7. grace teaches wife coun- 
 sels - theircounfels about their fpiritual eftates are 
 wife . W ho now dare accufe the ways of godlinefs, 
 of folly, when the holy Ghoft hath honored them 
 with fo m any feveral expreffions of wifdom in theme' 
 This then /s true wtfdom/0 choofewith CMojes, ra- 
 ther tofuffe r afflictions with the people of God, then 
 to enjoy the pie a fur es of fin for afeafon. 
 Secondly, here is much encouragement to all Gods 
 
 people 
 
Moses bis Choice. 
 
 people in their way and choice that they have made. 
 Hath God given you a heart to make choice of his 
 ways i O blefs God ! There was a time when you 
 went on in giving pleafure to the flem, and you law 
 then no better thing then fuch a kinde or life, and 
 the Lord hath been plcafcd to difcover better things 
 to you, fo as to make you renounce your former 
 ways, and to make choice of another way, in which 
 your fouls have found other maner of comforts, and 
 fatisfaclions, and contentments then ever you did 
 before : blefs God as David did, Bleffedbe the Lord 
 that hath given me counfel^ and made me tounder- 
 Jland aright : So may fuch a foul fay, for had I been 
 left to the counsels of mine own hearty I know what 
 flwnld have 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 mould have gone on, God knows 
 whither, and might by this time have plunged my 
 fclf into the bottomlefs pit : my friends would have 
 given me other counfels to harden me in my ways of 
 iinful pleafure, but bleffed be God that hath over- 
 powered my heart. How many do I fee every day, 
 whole parts of nature exceed mine, and yet they are 
 miftaken in the things that concern their evcrlafting 
 welfare -, they minde no other things but the plea- 
 fures of the flefh, and {tumble at the m^annefs of 
 Gods people, and this hides the beauty of godlinefs 
 from their eyes 5 and what a great mercy is this, that 
 God hath taken this (tumbling block from me, and 
 that he hath opened mine eyes to fee pearls, though 
 wrapped up in rotten rags, and to fee the excellency 
 of godlinefs, notwithftanding all afiii&ions that do 
 attend upon them < Certainly it is no other but a 
 
 beam 
 
 J37 
 
 Cap. 1 2 
 
I 138 
 
 Cap.12 
 
 M 
 
 OSES 
 
 his CI 
 
 mce. 
 
 beam of Gods own light from Heaven, that hath 
 fliincd into thy heart. 
 
 It is a remarkable pafTagc that we have Efay 44. 
 20,21. where God (hewing the difference between 
 thole who for f 00k the true God y and his people who 
 chok him to be their God 5 ftirs up his people to re- 
 member for ever this mercy of God towards them, 
 that they mould be delivered from the deceit and va- 
 nity whereby others were deluded, and guided in a 
 right and fate way, to be the fervants of the bleffed 
 God 5 As for the Idolater, hefcedeth upon aihes, a 
 deceived heart hath turned him aiidc that he cannot 
 deliver his foul, nor fay, Is there net a lye in my right 
 hand? Now mark what follows, Remember thefe, 
 O Jacob and Ifrael y for thou art my fervant, &c. As, 
 if he mould fay, Do you fee how others have left 
 God, and God hath left them? They feed upon ajhes, 
 a feduced heart \m\\ deceived them • but it is other- 
 wife with you, God hath put it into your hearts to 
 be my fervants, to c hoof e me for your God: Re- 
 member for ever thefe things, O Jacob I here is a 
 mercy indeed, never to be forgotten •, How comes it 
 to pais that your hearts mould not be fo feduced as 
 theirs i it is Gods free grace and rich mercy towards 
 you. 
 
 And his mercy is the greater, in that it is in fuch 
 a weighty thing,that the Lord hath given thee coun- 
 fel to make a right choice in : If a man makes an ill 
 choice in a matter that is of moment, that will bring 
 him trouble in his life, how is he grieved < as in mar- 
 riage^ when he is to make choice in that one thing, 
 upon which he knows , the comfort or trouble of 
 his life docs much depend * if the Lord hath fo pro- 
 vided 
 
Moses his fbcici. 
 
 vidcd for him, that he hath made a good choice one- 
 ly in that , how does he blcfs God 1 it is that which 
 iweetens all his life : If it be i'uch a mercy, to be 
 guided to make a good choice in marriage • what a 
 mercy is it to be guided to make a good choice ior 
 ones foul, to be happy to all eternity i if the Lord 
 fliould leave a foul in that choice, what a lamenta- 
 ble condition had the foul been in i And. therefore, 
 thole that have any favour of godlinefs, if they be 
 to change the condition of their lives, they will 
 feek God, and be earned that God would guide 
 them, and not leave them to themielves, and take 
 advantage to punifh their former fins, in their choice 
 now. If you be to make a choice that concerns the 
 outward comforts of your lives, you will earneftly 
 defire God, not to leave you there •, Now you are to 
 male your choice for your eternal condition, if God 
 mould leave you now, what a lamentable condi- 
 tion would you be in, as he does leave moft in the 
 world < 
 
 As foon as we come to years of difcretion, we 
 come to make our choice, to go on in the ways of 
 God, or in the ways of death 3 How many yong 
 ones make a woful choice in the beginning, and go 
 
 on, and are hardened in their choice, and perifh for 
 ever f And hath the Lord looked upon you, and 
 coniidcred how like you would be to fail in your 
 choice:' And hath the Lord been pleafed to come 
 in with his Spirit, and a light from Heaven to lhew 
 you the way i Have you heard a vrjee from heaven, 
 faying, This is the way, walk in it ? Though God 
 fliould leave you in all outward things, yet you are 
 made for ever -, and therefore thou mayeft fay as 
 
 Audits 
 
 ■39 
 
 Cap.12. 
 
140 
 
 Cap. 1 2. 
 
 I. 
 
 The hap- 
 pinefs of a 
 
 graciom 
 foul. 
 
 Moses his Choice. 
 
 fud^s, not Ifcariot • Lord, wherefore is it that thou 
 rcvealeft thy felf to us-, and not to the world ; Lord, 
 wherefore is it, that in this great bufmefs of my choice , 
 that concerns my eternal ejlate^ thou art flea. fed to re- 
 veal thy felf to me, a poor contemptible creature , ra- 
 ther then to the world ? 
 
 1 . Hence it is, becaufe thou art one of the chofen 
 ones of the Lord, becaufe the Lord hath made a 
 choice of thee,and hath feparated thee from all eter-, 
 nity, to do good to thy foul : hence it is manifeft , 
 that thou art the chofen one of the Lord 5 when thou 
 feeft mod in the world, to follow the pleafures of the 
 world, if God hath given thee a heart to choofe his 
 ways upon any terms, take this as an argument, that 
 thou art a chofen veflel of God. Reciprocal figns 
 of Gods grace are the moft fwcet •, as if I love God, 
 this is an argument God loves me^ if Gods 
 honor be dear to me, then my foul is near to God •, fo 
 if I choofe God, then God hath chofen me, 
 
 2. This choice is that for which thoufands of 
 Gods people have blelTed God upon their death- 
 beds -, they counted it a bleflfed time, and blelTed the 
 means, the Word^ and the Inftrument that God was 
 pleafed to work by, to incline their hearts to fuch a 
 choice as this. 
 
 3. Yea, this choice of thine, though it be fuffer- 
 ing affliction, it is that thou malt blefs God for, to all 
 eternity in the highcft Heavens 5 it is fuch a great 
 
 mercy, as this little, poor, /pan-long life of ours, is 
 not fufficient to give God glory for it,therefore there 
 is an eternity referved to praife God for it$ when thou 
 malt fee what good comes of thy choice, then thou 
 malt blefs God indeed. Certainly, God takes it 
 
 well 
 
Moses bis Choice. 
 
 141 
 
 well at thy hands now. far. 2.2. I remember the 
 kindenefs of thy youth, and the love of thine ejjtott- 
 fals, when thou went eji after me in the rvildernefs. 
 God takes it kindely, that men will choofe him and 
 his ways inaffii&ion : if there were always profperity 
 in the ways of God, it were nothing, but when it is 
 with affliction, it is fo much the more an argument of 
 thy love to God, and thy fincerity, and therefore he 
 lakes it fo kindely. Blefs God for it • and blefs him 
 the rather, becaufc he hath begun with you betimes: 
 If the Lord hath given you a heart when you are 
 yong to make this choice, what a greattnercy is this? 
 what abundance of fin does fuch a one prevent i If 
 one that is ywg, goes on in the ways of Religion, 
 though he furfers much in the family wherein he lives, 
 his brethren fcorn at him, and his Parents hate him- 
 yet he hath caufe to rejoyce, and blefs himfelf in the 
 goodnefs of the Lord. 
 
 4. Again,thou haft further caufe to blefs God, be- 
 caufe he hath given thee fuch encouragements fmce 
 thou haft made thy choice : thou madeft thy choice 
 many years ago •, I ask thee, Haft thou not had en- 
 couragement in thy choice $ Haft any caufe to repent 
 thee ? O no ! bleffed be God, I have found more 
 good then I looked for. 
 
 5. And know, within a while , the end of thy 
 choice will be attained, and then ■ it mall appear be- 
 fore men and Angels,thou madeft a good choice,and 
 all the world fhall blefs thee for thy choice. Bleflfed 
 be that man or woman that ever they were born, to 
 make fuch a choice : and thou malt be honored of 
 all thofe that do defpife thee now, and they fhall wilh 
 they had made thy choice. It is reported of a yong 
 
 man 
 
 Cap. 12. 
 
14-^ 
 
 Cap.u. 
 
 Moses his Choice. 
 
 man who loved his pleafures, (landing by St, ^Am- 
 brofe, and feeing his excellent death, he turned to 
 other yong men by him, and faid, O that I might 
 live with pit, and dye with him ! Thou haft little 
 caufe to envy them that will choofe vanities for their 
 portion, let them have them : though thou haft loft 
 lomething of thy bravery, of thy carnal delight for 
 this choice , be content, it is made up infinitely here- 
 and (hall be made up more hereafter. w 
 
 And feeing God hath thus enclined your heart to 
 himfelf, be for ever eftablifhed in your choice : fee- 
 ing God hath fhewn to you his ways, fay, as Pilate 
 in another cafe, That I have written, I have written-^ 
 fo. That I have chofen^ I have chofen. If any tem- 
 ptation come to tempt you from your choice ^sfleft 
 and blood would be ready to mutter, and think , I 
 might have lived asbrave a life as fuch a one,& might 
 have had as much pleafure as fuch a one 3 1 have loft 
 fo many friends, and fo much means, and brought 
 my felf into a great many ftraights 3 indeed, they 
 fpake much of GodsOrdinances,and I was taken with 
 it, and I ventured, and I have brought my felf into 
 troubles: and upon the mutterings of flefh and 
 blood, you are beginning to bethink your felves 
 again, and examine things again, and think whether 
 you did wifely or no : O take heed of that firft de- 
 gree of Apoftacy, namely , that fufpition of your 
 choice. 
 
 Many in their yong time are very zealous in the 
 ;ways of Religion, while all is well with them, and 
 'now they meet with other things then they looked 
 for, and they begin to think they were too forward, 
 and wifh they were not fo far engaged as they arc : 
 
 they 
 
Moses his £hoice. 
 
 they begin to repent, as chapmen who have out-bid 
 themfelves : Many go on in a profeflion, and fuffer 
 much, becaufethey are engaged in that way, and 
 they know not how to get off\ if they could get off, 
 they would : take heed of repentings of your choice, 
 left God lead you out with the workers of iniquity, 
 do not liften to the rcafoningsof flefk and blood. 
 Cafsiamt* reports of a yong man,that had given him- 
 felf up to a Chriftianlife, and his Parents mifliked 
 that way, and they wrote Letters to him y to per- 
 fwade him from it 5 and when he knew they were 
 Letters come from them, he would not open them, 
 but threw them into the fire : and fo flefh and blood 
 will come and fay , Do thus and thus, you may do 
 well enough at laft 5 throw away thefe tetters , thefe 
 fuggeftions of fief]) and blood^nd do not anfwer them, 
 but be refolved in thine own heart, I know in whom 
 I have believed^ I know whom I have chofen, I did 
 not choofe rafhiy, but I felt the power of God up- 
 on my heart, before I made my choice, and I had 
 grounds and arguments of my choice •, and what, 
 lliall I by iuch an argument as this be perfwaded to 
 the contrary < Therefore go on, and be eftabliihed 
 in your choice, and the Lord confirm you in it, and 
 give my foul part with you in that choice you have 
 made: Infiefb^ and the world ^ and temptations fiy 
 what they will, peace will be in the end. 
 
 You have found fome good- already, that might 
 make you fay with David, Surely it is good for me 
 to draw near to God: and though I do meet with fome 
 troubles and temptations that do cry down this 
 way, yet let my foul fav, It is good for me to draw 
 near to God : it is good for me that I left j'uch and 
 
 ____L uch 
 
 Cap. 1 2. 
 
Cap. 1 2. 
 
 Moses his Choice, 
 
 fuch things • it is good for me that I have thefe Or- 
 dinances, though it be with the Iofs of fome out- 
 ward comforts,* and my eftate be abated, and my 
 trading lefs : fay as David, in the j$.Pfalm, Truly 
 God is good to Ifrael • however it be, yet God is good 
 to Ifrael, though many things feem to the contrary: 
 and therefore , conclude with thine own heart , 
 Though I fhould never fee good day in the world, 
 yet that comfort I have received in the ways of 
 God, it is enough to make me prize them for ever : 
 if now I mould dye, and be annihilated, if God 
 mould deprive me of the joys of Heaven, and turn 
 me into nothing, yet that good that I have had al- 
 ready in Gods ways, mould be enough to counter- 
 vail all the troubles that I have met withal in the 
 world, or ever (hall meet withal : though God mould 
 withdraw himfelf in all the courfe of my life, and I 
 fhould be in darknefs, and have nothing but trouble, 
 yet I have had enough in God already, to counter- 
 vail all. 
 
 Hath God thus fpokcn peace to thy foul i remem- 
 ber that text in Pfal. 85.8. Return not again to folly : 
 the Lord hath fpoken peace already to thy foul in 
 afflictions, and therefore, God forbid that thou 
 mould ft return to folly, but continue in thy way, and 
 go onconftantly in thy way to the end,and the Lord 
 blefsthee in thy way. And this is for the encou- 
 ragement of the hearts of Gods people, that have 
 with CMofes rm&cthis choice, Rather to fuffer af- 
 fliction with the people of God , then to enjoy the 
 pleafures of fin for a J eaj on. 
 
 Chap. 
 
Moses bis Choice. 
 
 Ch ap. XIII. 
 The evil of an ill choice, discovered. 
 
 IN the third place, hence thofc arc juftly rebuked, 
 who have made an ill choice : this was a bleifed 
 choice of <Jfttofes^ and whofoever makes this 
 choice, are blcffed of the Lord 5 but how few have 
 we otMofes his minde i it is a woful choice that ma- 
 ny make. Moil: people are offended at the afflictions 
 or" Gods people,their hearts are fet upon pleafure and 
 delight, and pleafure they muft have • pleafure to the 
 fleth is that they choofe, and that they follow after •, 
 but as for the articled ways of godlinefs, they can- 
 not relim them, their carnal fenfual hearts do turn 
 afide from them, they give thcmfelves up to the 
 pleafures of the flcfli, and fatisfie thcmfelves in the 
 enjoyment of their hearts defires , and God docs 
 give them up likewife to their Own lufts, to let them 
 have their choice $ fo that they mall fpend their time 
 in mirth and jollity, in eating and drinking, and 
 gaming, and in this they blefs themfelves, as thole 
 who have wifely provided for themfelves, to make 
 their lives fo full or comfort, and foul-content as 
 they imagine : thefe are Ccl upon carnal, frothy, fen- 
 fual things-, as if the chief good and happinefs of 
 man conlifted in them,and therefore they give them- 
 felves liberty in them, to the utmoft. 
 
 That wherein a mans happinefs confifts, he may 
 deiire infinitely, and he cannot bur do it, it is as na- 
 tural tor him to do it, as for the fire to burn, or the 
 ft one to defcend 5 and becaufe men put happinefs in 
 the pleafures of the flelh, therefore their hearts are 
 
 L fet 
 
 H5 
 
 Cap. 1 3. 
 
 Ufc 3 
 
 yicunde 
 lut no:i 
 omnino. 
 
146 
 
 Cap. 1 3. 
 
 S 1 nunc A- 
 Jam rcfur- 
 gcrci is? 
 i/ideret 
 Stmt info* 
 'tim omni- 
 um ordiniij 
 project 6 
 credo quod 
 :rx jluporc 
 tinqv.K U- 
 p'u jiirei. 
 Luth. in 
 Gen c. j 
 Syono- 
 Patricli. p 
 if. 
 
 Church- 
 Story. 
 Arift.Eth 
 i.e. 5. 
 
 Moses hisCkeice. 
 
 Flcbiima- 
 uptorum 
 
 prorfus fi- 
 mulcs, dum 
 pecudu vi- 
 Uvpraclu 
 gu'-ihxbem 
 rMe.m hxm 
 ci'ifa. quod 
 multi ex 
 lit, qui 
 rcru hxberi 
 pcteftitem, I 
 firnili modo 
 afpehntur 
 CI.AH.2 
 Vxd. c. 1. 
 
 fet infinitely upon them •, that is, to let, as they give 
 themfelves liberty, without any bounds, and defire 
 that if it were pofliblc , no limits might be fet 
 either by God or man. If they have means, they 
 account the chief good of what they have, is, in that 
 they may have larger opportunities then others, to fa- 
 tisfie the flem in the fenfual pleafures of it : and hence 
 is the infinite excefs of meats, and drinks, and car- 
 nal delights, in thofe whofc means afford them op- 
 portunities thereunto. Luther {peaking of this cx- 
 cefs, hath this expreifion , // Adam jheald now rife 
 again, and fee thismadnefs of all forts of men, I be- 
 lieve hervouldbe fo amazed at it, that he would fiand 
 as aflone. 
 
 kJa . Gellim tells of Caligula, that he made one 
 fupper that cofl three hundred thoufand Crowns. I 
 have read alfo of Vttelltm the Emperor, that atone 
 flipper he was ferved with Two thoufand forts of 
 fifties, and Seven thoufand feveral fowls. Infuch 
 profufe expences, for the fatisfying of the flem, how 
 many do glory, as if it were the higheft happinefs at- 
 tainable upon the earth i And the bafer fort of peo- 
 ple, feeing the great ones fet upon fuchakinde of 
 life, in fatisfying the flem, they think there is no o- 
 ther happinefs to be had y therefore all their care, 
 thoughts, endeavors are, how they may live jocund- 
 ly, and give fatisfa&ion to their luffs. Clemens A - 
 lexandrinm tells of a fifh that hath the heart in the 
 belly, differing from other living Creatures, which 
 the Philofophers call the Sea- Afs : This is like fen- 
 fual men whofe hearts are onely fet upon the things 
 of the belly -, fo as it may be faid of many in regard 
 of fatisfying the flem, as ^ylurelianm faid of one 
 
 Bonofes 
 
Moses his C hoice. 
 
 Bonofes, He was born, not that be might Live, but 
 that he might drink • So do thefe feem to be born, 
 not that they might live , but that they might 
 cat and drink , and pamper the flem • the whole 
 world is too ftrait to fomc for the pampering their 
 bellies. 
 
 Oh, how beneath is this to the true excellency of 
 a rational and immortal foul ! What pity is it, that 
 an immortal rcafonablc foul mould be of no other 
 ufe, then to keep the body alive to tafte the iweet of 
 the flefhof beafts, and of the fruit of the earth? 
 How many draw all their fubftance thorovv their 
 throats, and their belly < their houfes, lands, yea, 
 and devour their poftcrity like Cannibals s when 
 men in company fpend their eftates , their wives 
 and children wanting bread at home, what do they, 
 but even drink the very blood of their wives and 
 children < It was the prophancnefs of Efau, for which 
 God hath branded him , That he fold his birth- 
 right for a me fs of pottage - 7 yet that was in the time 
 of extreme hunger ; thefe men fell God and Hea- 
 ven, and all for drink, not to fatisfe thirjt, but their 
 luft. 
 
 But O thou vain man , know thou art utterly 
 miftaken in thy choice , if thou continueft in this 
 way of thine, that thou haft chofen to fatisfic thy 
 flem in^ thou art undone for ever , thou wilt ere 
 long cry out of this thy choice moft bitterly, and 
 curfethy felf for it moft fearfully : It is a f educed 
 heart that hath deceived thee , and thou fcedeft 
 upon afhes, and thou canft not fay , Is there not 
 a lye in my right hand? Efay 44. 20. It is true, 
 ■not oncly of Idolators, but of all other ways 
 
 L 2 of 
 
 M7 
 
 Cap.13. 
 
 No« ut vi\ 
 vat, fed ui 
 
 bibit mum 
 fuit. 
 ToiVA or bis 
 vctttri m- 
 
 mis ai;gu- 
 (lut cjl. 
 
 Vx Mi qui 
 tunchibuit 
 term iiium 
 !uxuri<s } 
 quaiido vi- 
 ix. Bern, 
 deord.vit. 
 
i 4 S 
 
 Cap.13. 
 
 Divers 
 forts of 
 rail choo- 
 ftrs. 
 I. 
 
 Moses his Choice. 
 
 of evil •, thou fcedeft upon allies, they are but allies 
 thou feedeft upon, and delighted in, and it is a fe- 
 duced 'heart hath turned thee afide from the ways of 
 God, that makes thee offended at them-, it is the 
 God of this world that hath blinded thy eyes, fo that 
 thou fhouldeft not fee the glorioifs excellencies, and 
 beautiful pleafurcs, and fweet delights, that a r c in 
 the ways of God > but that thou (houldeft pleafe thy 
 felf in thofe ways that tend to death : What hath 
 the whole courfe of thy life been, but playing with 
 the Devils bait,under which is a hook that will fnatch 
 thee into the forrows of eternal death i Howfoever 
 thofe that live in jollity and delight in the flcfli, may 
 blefs themfelves, yet Gods people whofe eyes God 
 hath opened, would not be in their condition one 
 quarter of an hour for a thoufand worlds. There 
 are divers forts that come under this ufe of reprc- 
 henfion , for that ill and w ? oful choice they nave 
 made. 
 
 Firft, fuch as choofe to fatisfle themfelves in fuch 
 pleafurcs as are in themfelves finful, fuch who take 
 pleafure in filthinefs and ungodlinefs : thefe are the 
 dregs of men, thefe are the bafeft of all, that can 
 take delight in the very a<ft of fin it felf : All that is 
 faid concerning; the dreadful evils of fin, and that 
 venomc and curfe that there is in fin, is fo far from 
 making fin to be bitter to thcm,as they account more 
 pleafure to be had in many finful ways, then there is 
 to be had in the enjoyment of all the glory that there 
 is in God and Jefus Chrift, in Heaven and Eternity: 
 O curfed heart, and curfed choice is this, that when 
 God hath revealed in his Word fo much concerning 
 the evil of fin , that might make any heart in the 
 
 world 
 
Moses his Choice, 
 
 140 
 
 world tremble at it, that thou (houldft r.or onely not 
 apprehend the evil of it, or not tafte any bitternefs 
 that is in it, but lliouldft count it delightful, yea, 
 mould ft efteem to much pleafurc to be had in the 
 acl: of (in it felf, more then there is to be had in 
 God, in Chrift, or in the Piomiies, or in Heaven, or 
 Eternity. 
 
 Surely a curfed feduced heart hath deceived thee, 
 thefe are infinitely out of the way. What is there in 
 fin that is thy pleafure,that thou choofeft as the chief 
 contentment of thy foul i Is it poflible that the chief 
 contentment of a creature mould be in finning againft 
 an infinite God < That thy chief contentment mould 
 be in departing from God < in ftriking at God i So 
 thou doeft in the way of fin : That thy chief con- 
 tentment mould be in incenfing the wrath of an in- 
 finite Deity againft thy foul < That thy chief con- 
 tentment ihould be in putting thy felf under the 
 everlaftins curie, that bindes thee over to eternal 
 death < That thy chief contentment ihould be in 
 that, which being committed, if ever it comes to be 
 pardoned, muft coft more then Heaven and Earth 
 is worth i Thou goeft out in the morning, and goeft 
 into thy company, and counted: thy felf happy that 
 thou haft money to fpend, and fo takeft thy plcafure: 
 This day thou haft done that, which if event be par- 
 doned, it muft coft more then Heaven and Earth is 
 worth. There muft be a price paid, more worth 
 then a thouiand worlds , to purchafe the pardon 
 of it. 
 
 Canft thou choofe that for thy chief contentment, 
 which was ft ch a dreadful burthen to Jefus Chrift-, 
 that made the foul of Chrift to be heavy to the very 
 
 L 3 death. 
 
 Cap.13- 
 
i5Q 
 
 Omnium 
 
 fliaium 
 
 prtiumpec* 
 
 cxti iinifu 
 tibia fu fo- 
 ri fu»t 3 of- 
 faiduntfe 
 
 do rnxntm 
 vita fecai- 
 u dcictfZt. 
 Scn.cp.98 
 
 2. 
 
 Moses his Choke. 
 
 death, that fqueazed out clods of blood from him? 
 What is the chief plcafurc and delight of thy foul in 
 that, which a true enlightened gracious heart would 
 rather fuffer all the torments in the world then do it r 
 If to be it were put to him, either fuch a fin muft be 
 committed,or die all the tortures that can be devifed 
 by all the world muft be inflicted upon him • A gra- 
 cious heart had rather choofe all the tortures that can 
 be inflicted, then do that which thou makeft the 
 great pleafure of thy foul : What an infinite diffe- 
 rence is between thy bafe heart, and a gracious heart? 
 Thy wretched heart doth choofe this deliberately ,as 
 the great pleafure of thy life, which a gracious heart 
 would rather fuffer all the torments of the world, 
 then be brought to do it. To delight in fins agarnfl 
 confeience, is the moft defperate folly in the world : 
 No man rejoyces in any error or fault in other 
 things, but is rather airiamed 5 onely in the errors, in 
 the rule of life and obedience men owe to God, they 
 rejoycein. 
 
 Secondly,thofe come under this reprehenfion,who 
 though they do not choofe things for their chief 
 pleafures that are fin, yet do choofe to thcmfelves 
 pleafures that come in by fin 5 and though this be 
 not fo ill as the other , yet ill enough •, that is , 
 thoie that ihall ftrain their confeiences to get fome- 
 thing in the world, to raife their eftates, and when 
 they have got eftates, and money, and things well 
 about them, then they can be merry, then their tables 
 are furniihed, and they can eat and drink, and this 
 they delight in : O poor deluded heart ! what is this 
 that can give thee fo much content? Thou haft caufe 
 to look upon thy table, and every morfel that thou 
 
 eateft, 
 
Moses his Choice. 
 
 eateft, as having death in it t, and every draught you 
 drink, as having the curfe of God in it : Little caufe 
 thou haft,if thou kneweft all, to rejoyce in thefe plea- 
 furesthat come in by fin, certainly there can be no 
 good that comes in by fin as tin : I know God may 
 turn fin to the good of fomc,but that which fin brings 
 in of it felf, it is impoffible good ihould come of it •, 
 that which thoutakeft pleawre in, that which thou 
 art merry and jocund in, delighting thy felf withal, 
 , it may be, the calamity and mifery of others •, 
 
 is 
 
 and how hard is that heart, that can make that ms 
 mirth and joy, that is the forrow and diftrefs of his 
 brother? Chrjfofiom in a Sermon againft luxury 
 and excefs , cryes out againft thole Avho riot in thole 
 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 thefe, they choofe 
 not to themfelves the pleafures that are fin, nor the 
 pleafures that come in by fin, but fuch pleafures, in 
 the enjoyment of which they do fin-, though the plea- 
 fures be in themfelves lawful, they choofe to let out 
 their hearts unto them, and fpend the ftrength of 
 their fpirits on them • they think becaufe there is no 
 hurt in them in themfelves, therefore they may give 
 liberty to themfelves ^ there is a great deal of mi- 
 ftake in this : we may fin exceedingly in things that 
 are lawful ^ when men fhall fpend fo much time ( as 
 many that are profeffors do) in giving themfelves 
 content interne Jj> or ts and delights to the flefh,as they 
 cut God ihort of his time •, that time that mould be 
 fpent in examining their hearts, humbling their fouls, 
 
 feeking the face of God, is fpent in fome flight, vain, 
 
 idlcfport. 
 
 -.■::- L 4 Many 
 
 i 5 l 
 
 Cap. 13. 
 
 Chr.Hom. 
 
 situ luxii 
 (? crupu- 
 Um, Om- 
 
 iibiu gra- 
 Ava eft,in- 
 \uil , qi'oi 
 •xuliaiis 
 
 alamitati- 
 ')%i tollcRa 
 
 unt. 
 
 Licit'u pc- 
 rimta om- 
 ics. 
 
*5* 
 
 Cap,i3- 
 
 Moses hk Choke. 
 
 Many arc guilty of this, efpecially thole that have 
 means, and their callings do not require fuch a ne- 
 ceffity of continual attendance: How is that time 
 fpent wherein you have liberty from your callings * 
 Certainly, no good account can be given of that 
 time, much might be gained to your fouls in it, and 
 much converfe and communion you might have with 
 God ^ and what ill choice do you make,when as ma- 
 ny poor Chriftians would blefs Go J, if they could 
 have a little liberty from their callings i On the one 
 fide there is this liberty for you to enjoy commu- 
 nion with God, and furnim your fouls with heavenly 
 excellencies : On the other fide, there is a little vain 
 delight and carnal content, and eafe to the flefli, and 
 you rather choofe this. It may be, though God hath 
 helped you in the main, you chofe right, yet be con- 
 vinced this day of the evil of this particular choice, 
 in giving fuch inordinate contentment to your felvcs, 
 in giving that eafe to your bodies, liberties to the 
 fluggifhnefs of your fpirits, and reform. You have 
 not honored God as you ought, and therefore your 
 lives are not fo beautiful : In the general you conti- 
 nue in the ways of Religion, but there is not that 
 convincing luftre and beauty in your lives •, you do 
 not draw others to that love of godlinefs, becaufe 
 your hearts become fo vain, and fo ilight,in choofing 
 inordinate liberties to your felves, in fpending your 
 times and ftrength in the pleafures of the fleih, and 
 therefore when you come to fpiritual employment, 
 you have no ftrength, but your hearts are dead. 1 ap- 
 peal to your confeiences, when you have given your 
 felves leave to have content to the flefh, when you 
 come to communion with God,what dead flat hearts 
 
 have 
 
M 
 
 OSES 
 
 Jus Q 
 
 nice. 
 
 have you'' Let me fpeak to fuch this day from the 
 Lord, this liberty you take to your felves in the plea- 
 sures of the rlelh, hath been the root of the Jpoftacy 
 of many • as 2 Fet. 2. 18. thole who fell oft were 
 allured through the lufts oftbejlejh^ even though 
 they are faid to be clean efcaped from them who live 
 in error, yet through wantonness they were drawn 
 alide. Wanton profelfors leldom prove lafting pro- 
 feifors, at lead: in any power of godlinefs. 
 
 Take this one note about this, That man Or wo- 
 man that mall not efleem the hardeft work of god- 
 linefs at a higher rate, then the mod: delightful con- 
 tentment to the flelli, hath not chofen right, and may 
 luipedt that yet he istochoofein the way of eternal 
 life. It is true, that the hardeft duty of godlinefs, 
 may be burthenfom to the fleih for a while, yet there 
 is no gracious heart, but efteemsof this duty at an 
 infinite higher rate, then the pleafures of the Rem, 
 though never fo lawful' it looks upon the pleafures 
 of tne flelh as mean low things, though lawful, but 
 looks upon the duties of godlinefs as precious things, 
 though hard, and thofeare the things that are moil 
 Suitable to a gracious frame of ipirit. 
 
 Again,fourthly,thofe come under this 1'cp're hen iron 
 of making an ill choice, who have Lad Tome ftirrings 
 of the Spirit of God, fome workings of their con- 
 sciences, that their wa"y hath .not' ! btfcn-good 5 - "and 
 right, and thefe have been but for fome time.' after- 
 ward they have given themfclves, and do give them- 
 felves too too much liberty in Satisfying the flc#i. 
 Thefe are like the Jjraelites , .of whom we read, 
 E-xod. 24.. 11. according to the note tha'D fome have 
 upon this place, They [<iiv Qod^mddid cnt'wd drink \ 
 
 That 
 
 Cap.13 
 
*54 
 
 Cap.13. 
 
 Mo 
 
 S E S 
 
 fe Ch 
 
 nice. 
 
 That is, fay they, although they had feen God, yet 
 they turned again to temporal pleafures,to (Ming and 
 drinking, in a j en fual way, as if it had reference to 
 that fenfual eating and dnnking } and rifing up to play-, 
 upon the dedication of their Calf they fate up, which 
 was prefently after. 
 
 Thus many, although they have feen the Lord,and 
 this fight of God hath wakened confeience , their 
 hearts have been imich ftirred for a while, yet they 
 iiave after fain to eating and dnnking,to fenfual plea- 
 fures,all their good beginnings hath come to nothing. 
 Thefe when they have been in company, and come 
 away, they have had many fad thoughts, and next 
 day, or in the night many fad iighs and groans have 
 come from their fpirits, becaufe their fpiritsare en- 
 lightened, and make them fear all will not be well in 
 the end ^ and yet thefe continue (till in giving them- 
 felves pleafure, and delights to the flefh inordinately ^ 
 if company call, they cannot refufc : when they are 
 ftirred in their confeiences, they will take a book and 
 read, or pray h yet they are prefently weary, and can- 
 not bear fuch a kinde of life, they think they mall 
 grow melancholy, and they muft again go to their 
 former ways. 
 
 Many have the pleafures of the flefh, and their con- 
 fctences ftrugling together- and many times the plea- 
 fures of the flclh , and confeience ftruggle a great 
 while, before there be a victory on either fide : fome- 
 times confeience gets the victory, and there is a gra- 
 cious work upon the foul, efpecially if God fet on 
 confcicnce,by fome great affliction or ficknefs : fome- 
 times confeience is overcome , though confeience 
 does propound a better way, and they fee, and arc 
 
 con- 
 
M o s e s his Choke, 
 
 convinced of it, yet at length l»ft overcomes, and 
 confcience yields, and they become meer lots, har- 
 dened in the way of the lufts of their hearts • and this 
 is a moft dreadful thing, when ever this befals any. 
 
 Again, there are others that have had ibme tafle 
 of the ways of God, have begun to make a choice , 
 and have tryed the ways of Religion, and continued 
 a while in them, and yet come to be weary and tired i 
 yea, it may be ibme upon their fick-beds, and death- 
 beds, have crycd out of the folly of their former 
 choice-, and yet, when God hath delivered them 
 again, they have gone on in the fame excefs of riot, 
 and giving liberty to the fatisfying of the flefh, in the 
 fame way, if not in a further degree then ever for- 
 merly- what a dreadful thing is this! To all thole 
 that are thus deluded, in making this evil choice, let 
 me fpeak a word or two. 
 
 Firft, Wouldft thou be willing at the day of judge- 
 ment, to be accufed and found guilty before the 
 Lord of this-, that thou haft efteemed more pleafure 
 to be had, either in fin, or in any lawful content, 
 then in all the pleafures that are to be had in God, fo 
 as it ihould be laid before men and Angels, Lol this 
 is the man that made not God hi* portion • Lo 1 here 
 (lands the man, that for many years together did ac- 
 count more good to be had in the pleafures of the 
 flefh, then in all the good that was to be enjoyed in 
 all the attributes of God, and all the merits of Jefus 
 Chriit, in all the promifes of life, in all the ways of 
 grace? What docfl: thou think will be thy condition, 
 when as thou malt be brought as guilty before men 
 and Angels, that all 'hall look upon thee as a cur fed 
 fool in Jfracl ? God and his Angels look now upon 
 
 thee 
 
 111 
 
 Cap.13. 
 
 5- 
 
 1. 
 
 Mifery o 
 1 fnifitl 
 choice. 
 
Cap. 13. 
 
 Who are 
 tarers of 
 
 God. 
 
 M 
 
 OSES 
 
 his CI 
 
 nice. 
 
 thee as a foolin Jfrael.^ when thou (halt be brought 
 to have all the world look upon thee as guilty of 
 fuch a curled folly as this, how bitter will it be to 
 thee f wouldft thou be willing to be in fuch a condi- 
 tion as this i 
 
 Again, Wouldft thou be willing at the great day 
 robe found guilty of hating the ways oFGod ? I 
 I hope I do not fo 5 (will ibme fay) though I give 
 pleafure to my flefli. Yes, that man or woman that 
 choofeth the. way of giving content to the flefli, ra- 
 ther then the Ariel: ways of godlinefs, fuch a one 
 hates Gods ways, and fo hates God himfelf in hating 
 Gods ways : as, mark that place in Prov. 1 . For that 
 they hated knowledge, and did not chooje the fear of 
 the Lord '• How was it proved they hated knowledge? 
 They hated that truth of God, and that which fliould 
 bring them into the ways of God, and guide them in 
 it 3 How does that appear i They did not choofe the 
 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 reject 
 ail thy feiv ices, and account them as abominable to 
 him < Thus he threatens againft thofe who choofe 
 their own ways, F fay 66.$. He that killeth an Ox, 
 is as if he (lew aman^ he that facrifcetha Lamb^ as 
 if he cut off a dogs neck • he that offcreth an oblation, 
 as if he offered f wines blood • he that bnrneth incenfe^ 
 as if he blejjedan idel h and the reafon of all is given, 
 7 hey have chofen their own ways, and their foul de- 
 light eth in their abominations. There arc not fuch 
 four expreflions of Gods rejecting a mans fervices 
 that he tenders up unto him, in all the Book of God, 
 
 and 
 
Moses his Qfo'tce. 
 
 and this is given as the reafon or all, becaufe they 
 havechofen their own ways. 
 
 Again, Would ft thou not be loath, that in the 
 time of greateft anguifh of fpirit, and affliction of 
 body, when thou (halt be crying to God for mercy, 
 that God mould take pleafure in thy mifery, and be 
 fo far from relieving of thee, as to mock at thy de- 
 ftruclion 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 flefli, (hall procure unto 
 thee Gods laughing, and Gods mocking at thee in 
 thy anguiih , and greateft diftrefs that ever thy 
 foul mall be in i Certainly, if thou walked: in the 
 way thou art in, this will be thy portion : mark that 
 place in Prov. i. 24. what God fays, I have called, 
 and you refufed • / have fir etched out my hand^ and no 
 man regarded^but ye have jet at naught all my counjel } 
 and would none of my reproof: I alfo will laugh at your 
 calamity, I will mock when your fear comet h^ ejre. 
 
 Beit known unto thee, that in whatfoever fin thou 
 bleffeft thy felf, the more thou bleffeft thy felf in it, 
 the more curfed mall it be unto thee. What comfort 
 will the pleafures of the flefli be to thee, when as 
 Chrift (hall come and fay , Was I content to part 
 with the pleafures of Heaven, the bofome of my Fa- 
 ther to redeem poor man < and was it not the plea- 
 fure of a little meat and drink thou couldft be content 
 tqjpart with for me? Could I be content to part with 
 my blood, and couldft not thou be content to part 
 with thy lufts < Was not all my fufferings worthy of 
 enduring thofe little things thou wert called to fuffer 
 in thy life i What, was not all that glory of mine 
 that I revealed in my word, and works, fufficient to 
 
 mew 
 
 r )7 
 Cap. 13. 
 
Cjp.14. 
 
 Moses his Choice. 
 
 Ufeq, 
 
 ihew me to be worthy, that thou fhouldft have given 
 fuch a teftimony of thy refpecl:, and honor to me, as 
 to be willing to part with fuch empty, poor, flight 
 things, and to fuffer fuch poor little things < When 
 God ihall bring the Saints before thee that did make 
 a better choice, and thou malt fee them to be in a 
 mod: glorious blefTed condition, and thou thy felf 
 call: off forever- how will this confound thee ano- 
 ther day i Confider of this, you that have made an 
 ill choice, now while it is time •, confider of the evil, 
 of the folly, of the danger, of the curfednefs of that 
 choice that you have made, in that you have chofen 
 rather to give content to your flefh, then the ways of 
 godlinefs. Wherefore for the following of this in a 
 word of exhortation. 
 
 Chap. XIV. 
 The drawing mens hearts to a happy choice. 
 
 THe Lord then perfwade thy heart to change 
 thy choice h change it, or elfe thou art loft, 
 better thou hadft never been born, then that 
 thou fhonldft not change thy choice-fi that now thou 
 hadft wifdom for eternity ! whatfoever your ways 
 have been, now at laft in this your day, learn to know 
 the evil of them, to renounce them, to embrace the 
 ways of godlinefs, and let it be fufficient, that you 
 have fpent fo much time in the ways of fin, and 
 giving content to your flefh. O that this may be the 
 day of your new choice, that you may blefs God for 
 this day, that God did this day dart in fome truths, 
 to turn the ftreams of thy foul another way, to make 
 
 another 
 
M o s e s bis Qhoice. 
 
 another choice ! that there might be before thou 
 gocft out of the pre fence of God, a fecret frame of 
 ipirit, furrendring thy foul unto God, being convin- 
 ced of thy evil choice, and fay , G Lord, how have 
 I lived i What hath my courie been i the Lord 
 knows my courfe hath been to give content to my 
 fleili, and to live bravely in my life j now God be- 
 gins to make me afraid, left I have been in a dange- 
 rous ralfe way 5 the Lord have mercy upon me, what 
 have I done i Is it not time to look about me I I 
 have all this time mifcarried in the choice of my foul 
 for my everlafting eftate, I have chofen the ways of 
 death all this while. 
 
 O that the fear of God might fall upon your hearts 
 this day i and then the promife of God is, Pfal.25. 
 12. Who is the man that feareth the Lord, hint will 
 he teach in the way that he fhallchoofe. The fear of 
 Godwill put you into a teachable frame, and the 
 Lord delights to teach fuch^ andfurelyit is an un- 
 fpeakable bleifing of God, to be taught in the way 
 of our choice. How happy were it, if the Lord would 
 put a reafoning frame into your hearts , that you 
 might begin to ponder, and weigh things, and if ipi- 
 ritual arguments cannot prevail, yet let us fee whe- 
 ther they you reafonable Creatures or no •, Efay 46. 
 8. Remember, and flew your felves men, bring to 
 minde, O ye tranfgreffors ! Come, let us reafon to- 
 gether-, Is there not infinite reafon for Gods ways 
 more then thofe ways you have walked in i Is not 
 God infinitely worthy of honor and prai.ie from you, 
 other maner of honor and praife then lie hath had 
 from you, your own confeiences being judges ? Hath 
 not God given you immortal fouls? and are they not 
 
 capable 
 
 Cap. 1 4. 
 
i6o 
 
 Cap.14 
 
 Moses his Choice, 
 
 capable of better things then thefe things that you 
 have chofen for your chiefeft good < Hath nor God 
 made you for a higher end, then to eat, and drink, 
 zndpUy? What, did theblefted Trinity confuit to 
 make a glorious creature, Come, let m make man, Ac- 
 cording to our own image : and when this great work 
 rs done, is he made for no other end then to eat and 
 drink, and commit wickednefs < What, is not man 
 to live by rule < indeed no creatures but Angels and 
 men, have a rule to walk by, no creature is capable 
 of knowing a rule but they. 
 
 What if fo be that now thou wert to dye, what 
 would comfort thee < if God ihould put an end to 
 thy days, and call thee to an account for thy ways, 
 what account couldft thou give to the great and 
 dreadful God, of thy ways and life $ would thy ways 
 be peace < It may be thou thinkeft thou mayeft have 
 thy pleafure,and that which is fpoken out of the word 
 by the Minifters, thou canft avoid, and there are no 
 fuch things as thou heareft t, but what if thofe things 
 i that we deliver, concerning the evil of fin, and the 
 I danger of that way of fin, mould prove true < then 
 j wo unto thee, if all thy comfort depends upon this, 
 thou hoped thefe things that we preach are not true •, 
 and is not this all the fupport of thy comfort, which 
 if it fail, thou art loft for ever < Certainly, if that 
 glory of God, and that eternal eftate we preach fo I 
 much of be true, it is worth the venturing of the lofs 
 of greater pleaiures and delights, then any thou haft 
 in thy feeking after them : make but a fuppofition, 
 What if it mould be fo, is it not worth the venturing'' 
 You will do fo in other things, the very fuppoiition 
 of a great gain, or poflibility of great evil, will make 
 
 you 
 
Moses bis Cboice. 
 
 you venture much : God does not call you to venture 
 much,- they are poor things that you are perfwaded 
 to leave, and be not too confident in your way, all 
 that is written in the word may be true, and if it be 
 but poffible, yet be Co wife as upon a fuppofition to 
 venture. 
 
 O that you would make tryal of the ways of God ! 
 If once your hearts were in them,whereby you would 
 befatisfied, as to want none of thefe pleafurcs, it 
 would make the moderation of them more pleafant 
 then the excefs : You would finde more pleafurc 
 in the very acl: of felt-denial, then in all the pleafure 
 of your lives •, and if there be fo much pleafure in 
 the denying falfe pleafure, what then is there in the 
 enjoying true < Surely God hath pleafure enough 
 for you, if you had a heart to truft him with your 
 pleafure •, you mall onely lofc your fin , not your 
 pleafure. Bernard hath a notable expieflion in a 
 declamation of his De bonis defcrendis -, If you be 
 willing, fays he, to facrificc your Ifaac y which fig- 
 nifies laughter, that is your pleafure^ your ifaac , your 
 pleafure fhall not dye h it is the Ram, that is, your 
 ftoutnefs of fpirit, your felf-willednefs that (hall dye, 
 but lfa*c ihalllive, you mall have pleafure ftill. 
 Do not harbor ill thoughts of God, to think that 
 God is an enemy to your pleafure, and delight, he 
 does not delight to grieve the fpirits of men • if you 
 would truft him with your pleafure, you mould have 
 pleafure, it may be in this world, but howfoever in 
 the conclufion you mall have pleafure enough, my 
 foul for thine. You muft truft God with your fouls, 
 and eternal conditions, and will you not truft him 
 with your pleafures ! Do you think Chrift came to 
 M dye, 
 
 1O1 
 
 Cip.14. 
 
 Hon Ifidc y 
 led Aries 
 norietnr 3 
 ion pcribit 
 t'bi UtitU 
 fed coviu- 
 tucu -, non 
 mufiabitur 
 f'aic, fed 
 uivet : ft 
 jocem Di~ 
 mini audi- 
 crk ut offe- 
 
 id eft, ut 
 giudium 
 mmolesy 
 onftaiter 
 obedife 
 »c timeaf. 
 
 Ipfi eft 
 beau vita 
 giudcre ad 
 >e, dc te,W 
 proper te 
 DmiitCjip- 
 (1 eft ct non 
 dura. Aug 
 Conf c. 11 
 \on ncgo 
 n.dulgen- 
 iu ilrporiy 
 fcrnchdu 
 ■icgo. Sen. 
 Fp. 14. 
 
\6i 
 
 Gap.15, 
 
 Moses his Qhoice. 
 
 dye, and flied his precious blood to bring men into 
 worfer conditions then before * O no,certainly Chrift 
 did not come to take away any pleafure from his 
 people, but to bring them the pleafures of Heaven, 
 and of earth too,, fo far as they are needful. Is it 
 not more like thou fhouldft have pleafure when 
 thou art reconciled to God, then when thou art an 
 enemy & 
 
 We read of Ca\m the Emperor, (Agrippa having 
 fuffered Imprifonment for wiiliing him to be Em- 
 peror) that afterward when he came to be Emperor, 
 the firft thing he did was to prefer ^A grip pa, and 
 gave him a Chain of Gold, as heavy as the Chain 
 of Iron that was upon him in Prifon : And fo if any 
 do fuffer for God, do you think that God will let him 
 lofe by him < Suppofe you have a Servant about 
 your bufinefs, and he fuffers much trouble and op- 
 pofition, will you not recompence hkn for that 
 which he fuffers for your fake i Do you think that 
 God will let his people fink in their ftifferings for 
 him i God forbid we ihould have any fuch thoughts 
 of him. 
 
 Do not judge of the ways of God by outward ap- 
 pearance , but judge according to the true value 
 and worth of things : Shall we in other things 
 judge according to the value and worth of things, 
 and onely in the ways of God, judge by outward ap- 
 
 pearance, and not according to the worth < Do but 
 come near to the ways of godlinefs, you will finde 
 them other things then you imagine : As Peter Mar- 
 tyr had a fpeech in his Sermon, that was the means of 
 that Marquefs Galeacius his converfion : If Jo £*,fays 
 he, one fioidd fee a company of MufitUns, that are 
 
 playing 
 
Moses his C hoice. 
 
 playing and dancing according to their art, a great 
 way off, he would think that they were madmen - 7 but 
 if he come nearer and nearer, and hear the melodious 
 found of the mufique, and obferve their art in all 
 they do, he will Be of another minde : And fo men 
 of the world look upon Gods people afar off, and 
 think them mad men to take fuch courfes-, but if they 
 would come nearer, and obferve their ways, and fee 
 the equity and reafon , and obferve the excellency 
 and beauty that is in them, they would be of other 
 mindes. 
 
 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 rurther,make tryal 
 of them a little, that you may have experience of 
 them, you will think otherwife of them •, if it were 
 poiTible for you to enter upon Gods ways with the 
 fame bale 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 are changed, thofe 
 things that were grievous to you, will be delight- 
 ful to you. St. ^Augufiine in his ConfelTions hath 
 this notable expreflion : How fwcet was it to me of 
 a iudden, to be without thofe fweet vanities < And 
 thofe things which I was afraid to lo(e, with joy I 
 let go, for thou who art the true and oncly fweet- 
 nefs, didit can: out thofe from me, and inftead of 
 them didft enter in thy felf, who art more delight- 
 ful then all pleafure, more clear the i all light, but 
 it was not thus with me heretofore when I fate in 
 darknefs. 
 
 Now if you have any conviction at all, tell me, 
 
 M 2 Are 
 
 1 6 J_ 
 
 Cap. 15. 
 
 mibi (ubito 
 fj.Bwn eft 
 arctibfui- 
 vimibm 
 Hugarum ! 
 
 ■imitterc 
 mans fuitj 
 iimhtere 
 gaud 1 it c- 
 rat: cjieie- 
 oMcnim a 
 ne, vera tu 
 & fummi 
 fud vitM, 
 cjiciebtojt 
 inttiba 
 proeii.omni 
 ■volufUte 
 lulcior,fed 
 'ion arm et 
 fxnguini, 
 mni Luce 
 .Urior, fed 
 mil jim fc- 
 ientt in tc~ 
 
 Aug.Con 
 I.9.0 I. 
 
164 
 
 Cap. 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 affliction i Then fo it ftands, if you 
 were not to fuffer afflic!:ion 5 yoLi would embrace them-, 
 and what an ignoble ipirit is this, unbcfceming a 
 Chriftian , whofe fpirit mould have true Nobility 
 and Magnanimity, and you come off thus bafcly, 
 If you ihould never fuffer, if have no trouble ! Truly 
 God is much beholden to you (as we may fpealc 
 with holy reverence •,) you would have God choofe 
 you, notwithftanding all your fins that are grievous 
 to him : Why will not you choofe God and his 
 ways, notwithftanding the afflictions and fuffcr- 
 ings that arc grievous to you ? Do you think the 
 fufferings you are like to meet withal in Gods ways, 
 are more grievous to you , then your fins are to 
 him? Yet notwithftanding your fins,he choofes you • 
 Why notwithftanding the fufferings you may meet 
 with, fhould not you choofe him i Suppofe Chrift 
 had ftood upon thefe terms, and faid, It is true, I fee 
 poor wretched finful man ready to perifh, and 
 muft lie under the wrath of an infinite God, and 
 it pities me to fee his mifery, and I could be content 
 to redeem him, but I muft fuffer fo much, be in the 
 form of a fervant, and be defpifed, and perfecuted, 
 and fuffer a curfed death, and therefore let him ra- 
 ther perim: If Chrift had ftood at this., what had 
 become of you < Yet you ft and at this. Gods ways 
 are^w/, my ways are evil; I could be content to 
 embrace Gods ways 5 but I muft fuffer : If Chrift 
 did not makc-3-ftand at this, when he faw thy mifery,. 
 but was content to redeem thee, and brake through 
 all fufferings •, Why fhould not you be content to 
 
 embrace 
 
Moses bis Choice. 
 
 1^6/ 
 
 embrace him in his ways through all fufferings i 
 Why fhould not your hearts be convinced by that 
 which hath fo much reafon in it < 
 
 It is reported of one M Annus 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 
 ThcodifitMy and brings him into the Temple, and 
 laid by him the Sword and the Tejlament, the Gojpel, 
 and bade him take his choice : Here is the Sword, 
 which is an emblem of thy place,and here is the Go- 
 Jj>el,choofe the one, you muft have but one.Then his 
 heart gave in, and fo left the Sword, and chofe the 
 Gofpel. The wifdom of God this day hath flood, 
 and ftill ftands before you, pleading with you, cry- 
 ing to you to come in and embrace her, to make a 
 happy choice for thy foul • folly likewife hath her 
 pleadings, and perfwafions to draw thee to the luffs 
 of theflefh,^^ make their offers unto thee 5 as they 
 fay of Hercules when he was yong, he faw venue and 
 vice in the likenefs of two Virgins wooing him, vice 
 like a painted Harlot^ and venue like a foberchafte 
 Virgin^ both prefenting themfclves with wooing of- 
 fers unto him. 
 
 It is very obfervable that we fmde, Prov.p. con- 
 cerning wifdom and the foolifh woman, both 
 pleading to draw the hearts of men to them, and 
 they begin in the fame maner, they both make 
 offers to draw the heart, ver. 4. Who fo tsfimple, let 
 him turn in hither • as for him that wanteth under- 
 (landing,fhe faith to him • andverfc 16. the foolifh 
 woman ufeth the fame words to draw after her : 
 
 M 3 and 
 
 Op. 1 4. 
 
\66 
 
 Gap. 14. 
 
 Moses his Choke. 
 
 and as wifdom is upon the high places of the City, 
 ver. 3. fois folly, ver. 15. yet wifdom is above the 
 fooliih woman, for the Text fays of wifdom^ (lie is 
 upon the higheft places, and of the foolifh woman, 
 it is onely faid, (lie is in the high places .' And obferve 
 further , Wifdom calls to eat her bread, and drink 
 her wine, ver, 5. and the foolifl) woman makes her 
 offer, her delights are fweet, fhe fays $ but they are 
 but fweet waters, and that ftoln too ♦ and her bread, 
 me fays, is pleafant- but it is fecret, fuch as fhe is 
 even amamed of her felf : In the choice that wifdom 
 prefents, and that which folly prefents, you have life 
 and death fet before you ; as UHofes therefore faid 
 to the people, fo I to you, / have jet before you this 
 day life and death : Now what anfwer will you give 
 to God < Will you go on in the ways of the pleafure 
 of the fleih i Are your hearts fo bold and venturous, 
 that you dare venture to go on in thefe ways *. Wo 
 unto you for the curfed hardnefs of your hearts. Were 
 it indeed that you never heard the ways of God 
 opened to you, it were another matter, but in that 
 you have, and yet you go on in your choice after this 
 Sermon, God may fay, Be it unto thee as thou haft 
 choien •, God may fet to his feal, thou haft chofen 
 vanities, and a lye, and bafe pleafures •, and vani- 
 ties, and a lye, and bafe pleafures to thy flefh thou 
 (halt have. 
 
 Wherefore that thou mayeft be delivered from 
 this feal this night, O confider what a mercy of God 
 it is that thou haft yet time to make thy choice. How 
 many hath God caft off? And now it is too late to 
 choofe 5 God hath determined the bufinefs •, O that 
 yet there mould be time ! that this would move 
 your 
 
Moses his Choice. 
 
 your hearts ! We are fain thus to labor, and drive 
 with mens fpirits to take them off from vain pleafures, 
 to urge the ftrength of all arguments we can, with 
 all our mighty were it that mens hearts were not veiy 
 fenfual, and hardened in their fenfuality , it would 
 not be needful thus to ftrive, the very propounding 
 fome one argument, might befuflftcient to prevail. 
 It was a fpeech of Gregory Nyffen, who lived al- 
 moft thirteen hundred years ago^ He that does but 
 hear of Hell, is without any further labor or ftudy 
 taken off from llnful pleafures : Mens hearts are 
 grown harder fince. 
 
 But what if I mould come in now i I who have 
 given (o much pleafure to the fle(h,would God accept 
 of me, and regard me 1 
 
 Be it known unto thee, thou that haft given thy felf 
 liberty in injoying the pleafures of the flefli to the 
 utmoft, thou that haft been mod wretched, if thou 
 haft a heart to come in this day, and turn thy choice, 
 God is yet ready to embrace thee ^ we have com- 
 miftion to offer grace and mercy to thee upon thy 
 recalling thy felf, yea, we have a promife, you ihall 
 have abundance of mercy, if you have a heart to 
 come in. Prov. i. 22,23. How long ye Jimple ones 
 will ye love fimplicity f and the /corners delight in 
 their /coming , and fools hate knowledge } Turn yon 
 at my reproof ^behold I will pour out my Sprit unto you , 
 I will make known my words unto you. If any of you 
 have gone fo far when we have fpoken againft the 
 pleaiures of the fleih, and for the ways of godlinefs, 
 you have fcorned the word of the Lord 5 if you have 
 been (corners, and contemners, yet turn and make 
 your choice better. Behold \1 will pour out my Spirit to 
 - M 4 you 3 
 
 167 
 
 Cap. 14. 
 
 Quest, 
 
 Anfw. 
 
i68 
 
 Cap. 14. 
 
 Mercy 10 
 oe had for 
 the greSc* 
 eft Tinners 
 
 Moses his Choice. 
 
 you-, When God pours forth his Spirit, he pours 
 forth his grace, and mercy and goodnefs-, you fee 
 the offer of God , if you have hearts yet to make 
 choice of his ways. 
 
 Andconfider, the longer you have ftayed in the 
 fatisfying your fclves in the pleafures of the flefh, 
 the more unfit will you be to iuffer hard things for 
 God. O give in your anfwer, and fay, The Lord for- 
 bid I mould go on in my former ways •, I fee other 
 things I have to regard, peace with God, pardon of 
 fin that I have to look after, let God reveal to me 
 what his good will and pkafure is, and though I 
 mould never enjoy good day in the flefh, yet I give 
 my felf up to that way of God. that there might 
 come this voice up to Heaven this night, that your 
 fouls may be bleffed for ever in this days choice ! 
 And if God do begin to ftir your hearts, now take 
 the opportunity, choofe the things that pleafe him, 
 and take hold of the Covenant •, if you be con- 
 vinced of the good ways of God, now clofc with 
 them, cleave to them, let your hearts faften, take 
 fuch Faft hold of the Covenant, as you may never 
 let it go. Obferve how thefe two arc joyned toge- 
 ther, ifaiah 56.4. Choofe the things that pleafe me } 
 and take hold of my Covenant 5 Take hold now, for 
 it is your life. 
 
 Chap. 
 
Moses his Choice. 
 
 Chap. XV. 
 
 The true fleafantnefs of all the ways of god- 
 line fs. 
 
 NO vv that you may be further convinced that 
 in the choice of the ways of godlinefs, you 
 fhall not lofe, but change pleafures-, you 
 mall finde pleafures fvveet and fatisfying, of a higher 
 nature in them then ever before your fouls were ac- 
 quainted with •, confider what Solomon faith of the 
 ways of wifdom • Solomon , who had experience 
 of all other pleafures whatsoever, yet of them he 
 faith, Proverbs 3. 17. Her ways are ways of jflea- 
 fantnefs. 
 
 That the yoke of Chrift was an eafeyoke, and the 
 'ways of godlincfs had eafe in them, we have fpoken 
 largely : As they have eafe, fo they have fleafant- 
 nefs, all the ways of godlinefs arepleafant, to that at 
 this time. Ordinarily we cannot expeel: any depen- , 
 dence in thefe Proverbs, but yet in this you have, 
 there is a dependence of thefe words upon the 13 .aw. 
 and fo from thence there is a connextionof the feve- 
 ral Proverbs. 
 
 In the 13. ver. you have the commendation of 
 wifdom, and the bleffed eftateof that man let out, 
 that fiades wildom : Wifdom is commended by many 
 arguments, and amongft the reft, not to fpend time 
 about the other, this is one, becaufe all her ways 
 are ways of plea fantnefs • and therefore happy is the 
 man that findes it out. All her ways, that is, the 
 ways of wifdom, the ways of godlineG, they are ways- 
 of pleajantnefs, not onely fhall be, but they are io, 
 
 160 
 
 Cap. 1 5. 
 
Cap.i). 
 
 Moses his Clmce. 
 
 they arc ways in themf elves pleafant, and lead to 
 pleafantnefs : They are ways not onely pleafant, but 
 ways of pleafantnefs in the abftracl:. Wherefore the 
 point that is to be the fubject of this exercife, is, as 
 you have it plain in the words : 
 
 That the ways of godlinefs are delightful ways ^ full 
 of pleafure,yea, they are pleafantnefs it felf. 
 
 There is nothing that mans heart is fet more upon 
 thenpleafure^ and nothing hinders a man from the 
 ways of godlinefs, more then fear he mall not finde 
 pleafure in them : Wherefore it is an argument of 
 great concernment for us, throughly to be convinced 
 that there is pleafaatnefs in the ways of godlinefs, 
 they are mays of pleafure . and I hope I fpeak unto 
 fuch, whofe hearts clofe with the point as foon as it 
 is named, who can fay, Yes, and we finde it fo. The 
 ways of wifdom are either the ways of Gods Ordi-* 
 nances, or the ways of exercife of grace, or ways of 
 obedience • all thefe are the ways of pleafantnefs. 
 How amiable are thy Tabernacles, Lord ! they JhaM 
 befatisfied with thefatnefs of thy houfe^ the beauty of 
 holinefs • And the like is faid of the Ordinances of 
 God : The exercifes of the graces of the Spirit, they 
 are the ways of wifdom, and are full of delight and 
 pleafure : Cant. 7. 13. The Mandrakes give a fmell^ 
 and at our gates are all maner of fruits, new and old, 
 which I have laid 'up for thee , O my beloved :. In the 
 Church of God the exercife of the graces of Gods 
 Spirit among them is pleafant. The duties of obe- 
 dience are pleafant: O how I love thy Law ! Thy 
 Law is my delight ': and a hundred fuch expreflions 
 in Scripture. 
 
 The Scripture fets out the pleafantnefs of Gods 
 
 ways, 
 
M o s e s his Qmce. 
 
 171 
 
 ways, by all maner of pleafure that men finde in the [Cap. 15. 
 world, the pleafure of the eye, of the tafie^ of the 
 fmell y of the ear. The way of the righteous is as a 
 light that fhines more and more Jo a perfect day: Now 
 it is a good and pleafant thing for an eye to behold 
 the light-, no fuch beauty as in the ways of godli- 
 nefs. The favour of oyntments and /p tees , in Scri- 
 pture lets out the fragrancy of Gods Spirit. The 
 melody of the ear, that is alio for the fetting out of 
 thejVyof Gods people ^ .BleJJ'ed are they that hear 
 the -joyful found. The tafle, O come^W tajle how 
 jweet the Lord is. And the delight that Gods people 
 have with the Lord in his ways, is let out by the mar- 
 riage delight y that is thegreateft natural delight a- 
 mongft the children of men. 
 
 But wherein does the pleafantnefs of the ways 
 of wifdom appear < what kinde of pleafantnefs 
 is it t 
 
 I mall anfwer fome qu&res about this, and make 
 fome application of it, and fo proceed. Then a Ma- 
 tter is like to prevail with his Scholars, and make 
 them good Scholars, when he can make them love 
 their Books : and it is the duty of Minifters,not only 
 to convince people, that they ought to walk in the 
 ways of godlineis, but to make them love them-, that 
 we may make you in love with the ways of godlincfs, 
 wcfhallfhew what pleafantnefs is in them : Surely 
 they muft needs be ways of pleafantnefs, 
 
 Firft , becaufe they are the ways of rvifdom : 
 if they were but onely rational ways , fuch ways 
 as were fuitable to the principles of right reafon , 
 there were abundance of delight in them : certain- 
 ly , there are. rational delights, as well as fenjuai 
 delights 3 
 
 Que ft. 
 
 Anfto. 
 
 The plea- 
 fantnefs 
 ti Gods 
 wavs. 
 
 I. 
 
17 L 
 
 Cap. 1 5« 
 
 Moses few Choice. 
 
 2, 
 
 gu9yft« 
 
 delights ^ he is not worthy of the name of a man, 
 that does not think there are rational delights, as 
 well as fenfual : Many of the Heathens that knew 
 what rational delights were , thofe things fuitable 
 to the rules of right Reafon , fcorned fenfual de- 
 lights, as inferior to them • give me that man that 
 hath but the rules of right Reafon, and I dare un- 
 dertake to convince him, that all the^ways of god- 
 linefs are fuitable to thofe principles, though fome 
 be above them : But being ways of wifdom there 
 is more pleafure, becaufe they are not onely fuitable 
 to the rules of right Reafon, but are able to elevate 
 Reafon : Wifdom does make the face of a man to 
 mine, and puts a luftre upon a man, and puts a glory 
 upon any thing •, the beauty and glory that wifdom 
 hath, is put upon the ways of godlincfs, therefore 
 pleafant. 
 
 Secondly, they are pleafantnefs, becaufe in them 
 the foul of a man is in the true and right temper and 
 frame of it: Now the delight of nature, it is the 
 right temper and frame, fuitable to the principles 
 of nature in every thing •, And therefore, that Text 
 thatyou all know, where it is faid, <^A r good Confi- 
 dence is a continual feajl • the word is in the Origi- 
 nal, a good heart, a merry heart, and fome translate 
 it, a heart that is in a right temper, that is, in fuch 
 a frame and temper, that is the true right temper of 
 the heart, that affords a continual feaft to any. That 
 place in ^fames 5 . If any man be merry, let himfing • 
 the word is, if any ones minde be right, if his minde 
 be in the right temper, then let him fng : For there 
 is no true mirth, no true joy, but that which arifes 
 from the true temper of the fpirit. Senfe hath no 
 
 delight, 
 
M o s e s his Choice. 
 
 delight, but when the fenfitive part is in tJic tight 
 temper •, and fo it is in the foul : Now the foul in the 
 ways of godlmefs is in the right temper, thele put 
 the foul into the right frame, and fo comes to be 
 pleafant. 
 
 Thirdly, they are pleafontnefs, becaufe they are 
 the higheft actions of the higheft faculties , ele- 
 vated by the higheft principles, about the higheft 
 objects, and therefore muft needs afford a great deal 
 of pleafure. This is a fpecial confederation of the 
 plcafantnefs of the ways of godlinefs, and will let 
 much of the excellency of them into your hearts. 
 What is the higheft pleafure of fenfe, but the high- 
 eft exercife of the fenfitive faculty about fuch an 
 object as is fuitable to fenfe < as there is a great deal 
 of pleafure in meat and drink : Whence comes 
 this i It comes from that exercife of the Salinal 
 humor in the tongue and frame of the mouth , 
 meeting with another humor in meat and drink, fuit- 
 able to it , that is all the pleafure in the tafte , 
 which is the fpecial pleafure that is fought for in the 
 world. 
 
 Now I befeech you confider, if there be pleafure 
 in joyning two fuch mean things together, the exer- 
 cife of the humor in the fpittle, meeting with a hu- 
 mor in meat and drink fuitable to it} what pleafure 
 muft needs be in the cxercifing, and acting of a 
 creature, that is of the higheft nature that ever God 
 made creature-, and thefe creatures raifed with the 
 higheft principles for the kinde that any creature is 
 capable of, and cxercifed about the higheft objects 
 that it is poffible for a creature to be exercifed about 
 for the kinde, God, and Chnft, and Eternity? if 
 
 we 
 
 W 
 
 Cap. 15. 
 
'74 
 Cap.!5. 
 
 Moses his Choice. 
 
 we ice pleafure in the other that is fo low, and not 
 in this, certainly we miift pull out our eyes, and wil- 
 lingly befot our own hearts , if we yield not that 
 the pleafure herein is abundantly more, and more 
 glorious. So the pleafure of the^e, what is it but 
 the vifive fpirit that is in the eye < meeting with 
 colour abroad, it hath pleafure therein : If the vi- 
 five fpirit in the eye, which is a poor mean thing 
 that brute beafts have as well as our felves, meeting 
 with fuch a poor thing as the colour is, becomes 
 fuch delight $ what delight rauft be in excrcifing the 
 higheft faculties, about the higheft objects * And 
 fo the fmsll is nothing but that humor in the noftrils, 
 meeting with another humor that is without : And 
 fo of the ear, and of the touch ^ we might inftance, 
 there the delight comes from nothing but the exer- 
 cileof the faculty about mean things ♦, but if god- 
 linefs exercifes fuch glorious faculties, fo elevated 
 about fuch glorious 'objects, there muft needs be a 
 great deal of pleafantnefs. 
 
 Fourthly , the ways of wifdom muft needs be 
 ways of pleafantnefs , becaufe they are the life of 
 God himfelf, the foul in the ways of wifdom does 
 live the very life of God: The Scripture fpeaks of 
 the Life of Grace, it is the life of God : Now all 
 pleafure and comfort, is according to the life that a 
 creature lives > comfort is nothing elfe but the feed- 
 ing of fuch a kinde of life : Seniitive comforts is 
 the feeding of that life, rational comforts the feed- 
 ing of that life t, and the life of God being a higher 
 life then any other, then fenfe orreafon, that muft 
 have its comforts too, and there muft be delight and 
 pleafure for the filling up of this-, now the work 
 
 of 
 
Moses his Choice. 
 
 V5 
 
 of Grace in the hearts of Gods people,& in thcirlives, 
 it is the life of Gotland therefore there muft needs be 
 a great deal of comfort in the exercife of fuch a lire . 
 
 Fifthly, much plcafantnefs there is in the ways 
 of godlinefs, becaufe in them the people or God 
 do communicate unto God their iouls, in all that 
 they have or do, by a letting out of the foul into 
 God rhat is the fountain of all good : Now there is 
 an infinite delight in this. All the delight that there 
 is in God, or in the creature, is in communication. 
 In God himfelf : becaufe God would have delight 
 in himfelf, therefore he would have that that he 
 might communicate himfelf to- and becaufe he 
 would have infinite delight , according to his in- 
 finite nature, therefore he would have that, that he 
 might infinitely communicate himfelf unto • and 
 therefore the Son of God, the fecond Perfon of the 
 Trinity,^ the infinite delight of hisFather,becaufethe 
 Father does infinitely communicate himfelf untohim. 
 And now becaufe 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 may under- 
 ft and, he makes a world 5 and the fpecial end why 
 God made the world, is, that he might have crea- 
 tures to communicate himfelf unto, in his wifdom, 
 and goodnefs and glory $ and therefore thole crea- 
 tures that are moft capable of Gods communicating 
 himfelf unto, are called Gods delight • God rejoyces 
 in the habitable parts of the earth, becaufe there are 
 creatures that he can communicate himfelf unto , 
 and efpecially his pleafure is amon^ his people, be- 
 caufe there are creatures that are capable of commu- 
 
 Cap.15. 
 
 nicating 
 
176 
 
 Cap.ij. 
 
 Moses bis Choice. 
 
 6. 
 
 nicatingof himfelf: Thus youfcethac the delight 
 of Gods is communicating himtelf. 
 
 And fo the delight of the creature is in commu- 
 nicating themfelves 5 and therefore of all natural de- 
 lights, that of marriage is the moft, becaufc there is- 
 the greatefl: communication of one creature to ano- 
 ther : Now when as Gods delight is in communi- 
 cation, and our delight is in natural communication, 
 then much more when we come to communicate our 
 felves fpiritually to God. There is a delight in the 
 life of friendships becaufe one friend communicates 
 himfelf to another, but in marriage greater, becaufe 
 that communication is greater-, and according to 
 the degrees of communication, the degrees of de- 
 light are ^ then the delight in the ways of God muft 
 be the greatefl: , becaufe there is the greatefl:, and 
 higheft, and moft glorious communication of a 
 creature, it communicates it felf, and lets out it felf 
 fully into the infinite Ocean of all good : If there 
 were nothing but a letting out of it felf into an or- 
 dinary good, it were delight, but to let out it felf in- 
 to an infinite Ocean of all delight, this isplcafure, 
 and this is a myftery •, this is a ground why no hypo- 
 crite hath the delight of the ways of godlinefs, be- 
 caufe he does not communicate himfelf fully unto 
 God • but when the heart comes off fully to com- 
 municate it felf to God, there is infinite delight in 
 them : The ways of godlinefs furely arc ways of 
 pleafure, if this be in them, as it is . 
 
 Sixthly, the ways of godlinefs are ways of 
 pleafure , becaufe in them the foul hath the pre- 
 fexce of God , and walks with God, walks up and 
 down in the light of his face: There is a bleffed 
 
 fhine 
 
Moses his Choke. 
 
 ihine of Gods countenance, and of his love upon 
 the foul, and influences of his graces unto the foul in 
 thofe ways • as the foul hath delight in the commu- 
 nication of its felf unto God, (o they are ways of 
 plcafontnefs, becaufe in them there is a communica- 
 tion of God unto the foul: That place inPfal.89.19. 
 hath a notable expreflion of the fweetnefs of the 
 ways of godlinefs, and the delight that Gods peo- 
 ple have in thofe ways : Bleffed is the people that 
 know the joyful jotind^ they fhali walk, O Lord, in the 
 light of thy countenance. God is in them, and lets 
 out himfelf unto them ^ now the quinteffence of all 
 good put together, is in every beam of Gods face> 
 and therefore when God ihall let out himfelf, and be 
 thus the portion of a foul, it muft needs be a great 
 deal of delight. 
 
 Seventhly, ways of godlinefs are the ways of plea- 
 fure, becaufe the principles of them all is love t what- 
 foever comes from love, hath 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 
 that love by which the heart is carried unto God, is 
 the chariot of love : There is a fweet expreflion for 
 this that we have in Cant. 3.9, 10. the eftate of the 
 Church is fet out by Solomons making himfelf a Cha- 
 riot of the wood of Lebanon : He made the Pillars 
 thereof of filverjbc bottom thereof of gold the cover- 
 ing of it of purple, the mid ft thereof being paved with 
 love . A ftrange expreflion,that the midft of Chariot 
 fhould be paved with l$ve:thc chariot whereby Chrift 
 docs carry his people up and down in the world, and 
 bring them to himfelf, is fiich a Chariot , as the 
 
 N midft 
 
 \77__ 
 Gap. 1 5. 
 
178 
 
 Cap. 1 5. 
 
 8. 
 
 10, 
 
 Moses his Choice. 
 
 midft thereof is paved with love. At the 7 ver. he 
 fpeaks of the bed of Solomon, and here of his Chariot-, 
 Divines interpret thefe two places, his Wtofct out 
 the reft and glory that the Saints (hall have with 
 Chrift eternally ^ and the Chariot of So lomon,thz,t is, 
 ! thole ways wherein Chrift carries his people up and 
 down in the world to himfelf, and the midft: thereof 
 is love •, there muft needs then be delight in thofe 
 ways. 
 
 Eighthly, the ways of God are full of pleafantnefs, 
 becaufe they are fuch as are delightful to God : Now 
 they rnpft be pleafant, when they are fuch as God 
 takes delight in, they are fuch as the Church knows 
 Chrift takes much delight in. What admirable ex- 
 preflions hath that Book of the Canticles, of Gods 
 delight in the graces of his people, and in the ways 
 of godlinefs < Now there is no man loves a friend, 
 but accounts every good thing that his friend loves,to 
 be a double good: Now that which God himfelf 
 accounts pleafantnefs, and is his delight, muft needs 
 ' be the delight and pleafure of a gracious heart, be- 
 caufe there is fo much nearnefs between God and a 
 gracious heart. 
 
 Ninthly, Yet further, there is abundance of plea- 
 fantnefs in the ways of God, in regard of the many 
 encouraging delights that God hath provided for his 
 people while they do live here, and walk with him in 
 thefe ways, to make their lives to be fweet unto 
 them -, God provides his Faradife here for them, 
 to encourage them, they walk in the garden of God; 
 God hath his Eden, his garden , The Covenant of 
 Grace, and the glorious things prepared, are as the 
 Eden and Paradife of God, in which the fouls of 
 
 his 
 
Moses his Choice. 
 
 his people walk, wherein they have delightful hills 
 and dales. In the Scripture there are the high myftc- 
 ries of godlinefs, ana the plain and eafie truths of 
 Religion, as valleys and hills to delight them in their 
 way. They have the fweet fprings and rivers of Or- 
 dinances, that are appointed as fweet ftreams to re- 
 fresh them ; and the blefTed promifes, delightful trees 
 to behold, The tree of life, Chrift himfelf, and a 
 feaft of fat things in the Ordinances, wine upon the 
 lees, making melody in their hearts, they go no fur- 
 ther for that, and therefore fure their ways are ways 
 of pleafantnefs , there being fo many encouraging 
 delightful things that God hath provided for them 
 in their way. 
 
 Tcnthly, Further, ways of pleafantnefs they arc, 
 becaufe that Religion does enable them to draw out 
 more delight and pleafure from the creature it felf, 
 then any other pofnbly can do $ there is no principle 
 that can enable to draw out delights from the crea- 
 ture, as godlinefs does enable a man to do $ for take 
 any other carnal natural man, he can draw out no- 
 thing from the creature but that which is carnal and 
 natural ; but Gods people have a principle to draw 
 out more, and we are to know this, that every crea- 
 ture hath a natural delight in it, and there is lbme- 
 what more in it to a gracious heart,then a natural de- 
 light ; as it was with Manna, when Manna 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 5 it is true, they are Manna, and we iced 
 upon them as the carnal Israelites fed upon Ma-nna^ 
 but we do not ice the derv • a carnal heart is not ac- 
 quainted with the dew that fals with the Manna, but 
 
 N 2 thofe 
 
 _1 79 
 
 Cap.15. 
 
i8o 
 
 Cap.j^. 
 
 Moses bis Choice. 
 
 thofe that are godly and religious, and walk in thefe 
 ways of wifdom, they have a principle to diicern 
 and relifhthe dew that falls with this CManm, afe- 
 cret bleffing of God that their fouls are enabled to 
 clofe with in the enjoyment of the creature 5 in 
 meat, and drink, and clothes, and recreations v they 
 finde a fecret influence of God together with 
 them. 
 
 Take a flower, if a flie come to it, it cannot get out 
 that good which a Bee can do : If we take a flower, 
 we can get out the fmell, but there is a honey dew, 
 and if we had that principle a Bee hath, we might 
 get out more then the fmell : So carnal people have 
 many fweet flowers, which are pleafant to the fmell, 
 but there is a honey dew that onely the godly can get 
 out : So* that he hath not onely the ufe of all lawful 
 pleafure to the full that any other hath, but he can 
 go and take them as his own, as thofe that are pur- 
 chafed by the blood of Chrift, as thofe his Father 
 allows him : If he fee the glory of the creature, and 
 delights in it, he looks upon it as Gods own de- 
 light that he gives him , and looks upon all crea- 
 tures as his Fathers ^ he fees no ground, but he fays 
 it is his Fathers ground ; and he fees fpnngs and ri- 
 vers, and delights in the creatures as they are his Fa- 
 thers. 
 
 A wicked man that takes delight in the crea- 
 ture, he travels and walks up and down, and fees 
 other creatures $ but it is as if a man were walking 
 in the Orchard and Garden of his deadly enemy : 
 Suppofe a man have a deadly enemy, and he hath 
 a pleafant garden , that hath many ' fair walks and 
 trees in his garden, and he walks in it as others do % 
 
 But 
 
Moses bis Choice. 
 
 But where am I now ? I am walking here, and com - 
 paflfed in the garden that is mine enemies , and what 
 if he meet me here i it may coft me my life : And fo 
 it is with all carnal men in the world • but the people 
 of God enjoy the outward delights of the world, and 
 fee the fweet walks, and delightful pleafures that are 
 here , and it is their Fathers garden , the garden of 
 him that is their God , that they have an intereft in, 
 fo that they have more delight in the creatures then 
 any clfe. 
 
 Yea not onely fo , godlinefs does not only enable 
 to draw more delight from the creatures then others, 
 but raifes all natural pleafures on high, and makes 
 them fpiritual, it puts a fpiritual excellency upon that 
 which is natural , it does not reft in having content 
 to the eye, or ear, or tafte in any natural delight , but 
 fpiritualizeth all • there is that vcrtue in godlinefs to 
 fpiritualize all natural things, to raife the excellency 
 of them. 
 
 Yea not onely fo, but in the laft place there is that 
 vertue in godlinefs , to turn all evil into good , if it 
 meet with any thing that hath bitternefs •, godlinefs 
 is like that wood, that made the bitter waters fweet, 
 it hath that excellency to turn evil , and make it not 
 onely profitable, but delightful. So that all thefe be- 
 ing put together concerning the commendation of 
 the ways of wifdom,we muft either put out our eyes, 
 or acknowledge we do not know what the ways of 
 wifdom mean,if we do not fnbfcribe to this truth, that 
 her ways are ways ofpleafantnefs : Ways of pleafant- 
 nefs they are, and this pleafantnefs that is in her ways 
 hath abundance of excellencies in it. Very many 
 I thought to have fpoken of, and enlarged , take 
 
 N 3 onely 
 
 i8t 
 
 Cap. i?. 
 
i8i 
 
 Cap.15. 
 
 Moses his Choke. 
 
 I. 
 
 oncly the very mention of them, (becaufe I muft not 
 be too long ) and then we will anfwer to fome qad- 
 res 7 and apply all, and fo conclude. For the excel- 
 lent properties of this pleafantnefs , it is that which 
 is the fweeteft foul-fatisfying pleafantnefs, the very 
 rule it felf is fweet , fweeter then honey • oh how 
 fweet is the fouls acting by it! it hath the very quint- 
 eiTence of all other delights extracted in it , it is the 
 moft folid, fuch as hath not vanity and froth in it , as 
 other delights have-, it is fuch a delight as ennobles 
 the foul , it fpiritualizeth the heart , it is immixt, not 
 dangerous as others arc •, it is abiding, not vanifliing, 
 it is continually virid and freih-, though there is a 
 fulnefs in it , yet it grows not to fatiety by ufe, but 
 grows more and more fweet , for it raifetn and en- 
 larged} the faculty ^ it is Heavenly, it is divine, it is 
 independent in regard of the creature , there needs 
 no marking out to the creature for the upholding it, 
 all other delights depend on this 5 there isnoplea- 
 fure had but in the ways of godlinefs : UnaguttuU 
 maU confeientix, totum mar& rntmdAni gaudii abfor- 
 bet : One drop of an evil confeience fwallows up the 
 whole Sea of worldly joy, fays Luthsr h but one drop 
 of this delight is enough to fweeten all forrows • one 
 drop of gall will imbitter much fweet , but one drop 
 of fweet cannot fweeten much gall •, but here it is o- 
 therwife, one drop of this fweet fweetens all bitter- 
 nefs of afni&ions, but all the bitter of afflictions can- 
 not imbitter one drop of this delight. Yea this plea- 
 fure is the rule of all pleafure, and the end of all plea- 
 fure, whatfoever pleafure is not regulated by this, and 
 fubordinate to this, is evil. 
 
 But how are the ways of wifdom the ways of 
 
 plea- 
 
Moses his Choice. 
 
 i8 5 
 
 pleafantnefs < It appears othcrwife , for the ways of" Cap.i 5. 
 godlinefs do abridge men of abundance of pleafure 
 and delight in many things in the world 5 What 
 is Co great an enemy to the pleasures of men and 
 women as Religion * It caufeth them to be cut 
 fbort of abundance of delightful things that others 
 rejoyce in. 
 
 To that I anfwer, firft , Suppofe it were fo : you y Anfto, 
 heard in the commendation , that the pleafantnefs of 
 the ways of godlinefs was exceeding great , that it 
 hath that excellency in it , to make up whatiocver 
 pleafure it wants : Though it fhould cut you fhort of 
 abundance of pleafure , if it (hall put a principle that 
 fliall enable you to ftand in no need of that pleafure 
 it cuts you lhort of, what have you loft i Asfup- How r,, . e 
 pole a man that is weak , and hath little blood or fpi- ;»$* w c ai - 
 rits in him, and is chill , and cbld , and puts on ma- ; Wi ys of 
 ny clothes to keep himfelf warm 3 if thefe clothes ^ mnc l 
 fhould be al taken away ,fave only his inward garment, 
 if there could be put into him fpirits, and blood and 
 marrow , and that which fhould make him not to be 
 fenfible of the want of his clothes , it is a great deal 
 better • What man that is weak and fickly,and is fain 
 to have abundance of clothes to keep him warm, 
 would not be willing to part with his clothes , if he 
 might have fpirits and blood put into him , not to 
 feel the want of thofe clothes i So, why is it that 
 vour hearts are fetupon the delight of the creature i 
 becaufe you want a principle within to fatisfie your 
 fouls withal , and therefore you are fain to feek the 
 cloathing of the creature , and to keep your felves 
 warm with the cloathing of the creature 3 but if 
 Religion take away thofe things , and give you a 
 N 4 prin- 
 
1 84 
 
 Moses his Choke. 
 
 Cap. 15. 
 
 2. 
 
 2. 
 
 Anfa. 
 
 I. 
 
 principle not to feel 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 anfwer,that godlinefs abridges us of 
 no lawful pleafure 5 if it abridges of any, it is delight- 
 fulnefs to want thofe delights that godlinefs abridges 
 us of : What, haft thou delight in that which is fin- 
 ful? if it be not (infill, Religion does not abridge 
 thee of it, onely fuch delights in which thou difho- 
 noreft God, and provokeft him againft thee; 
 
 But fecondly , How are the ways of God ways 
 of pleafantnefs , when they require abundance of hu- 
 miliation , trouble for fin -, and is not that bitter and 
 grievous £ 
 
 To that I anfwer, Firft, there is more fweetnefs in 
 that which thou calleft bitternefs , then in all the de- 
 lightfulnefs of the world befides: thofe waters Chrift 
 does turn into wine. And to convince you that thefe 
 are not bitter waters, but that the tears of repentance 
 and humiliation, arc fweet refreshing waters of life •, 
 confider from what fountain they come. 
 
 Firft , the work of humiliation if it be right , the 
 principle of it is the melting work of the Gofpel in the 
 foul , the fweetnefs of the goodnefs , and mercy of 
 God in Jefus Chrift melting the heart, and caufing it 
 to diffolve , and fall down under the hand of God •, 
 certainly that which comes from fuch a fweet prin- 
 ciple, cannot have much bitternefs in it. 
 
 Secondly , the foul in the work of humiliation, 
 melting before the Lord , eafes it felf in that melting 
 of abundance of fin •, and much fweetnefs there muft 
 needs be in thofe tears that eaiethe foul of, and de- 
 liver the foul from much fin. 
 
 Thirdly, 
 
Moses his Choice. 
 
 ,8 5 
 
 Thirdly, in the work of humiliation there is much 
 delight, becaufe the foul hath much delight in look- 
 ing back to that forrow it hath had 5 and if godlinefs 
 makes mourning to be delightful, what does it make 
 rejoycing to be i 
 
 But if it befaidin the third place, But there are 
 many hard things that Gods people do meet withal 
 in the ways of godlinefs, and the ways of godlinefs 
 put them upon fuch things as caufe them to meet 
 with fore temptations and trials here in the world 5 
 how then can the ways of godlinefs be fo plea- 
 fant? 
 
 To that I anfwer, Here is a mighty commenda- 
 tion to the pleafantnefs of the ways of Religion, 
 notwithstanding the hardeft , and foreft things a 
 godly heart meets with - 7 there is that delight in the 
 ways" of godlinefs , as upholds the heart under 
 all, and carries the heart fweetly on. What com- 
 mendation was it to the grace in the hearts of the 
 mtartyrs, that did uphold their hearts, and carry 
 their hearts fweetly in the enduring of fuch hard 
 things < 
 
 Secondly, thefe being hard to flcih and blood, 
 hinder not the pleafure of a gracious heart -, it is the 
 higheft improvement of all our eitates that can be, 
 the higheft teftimony of giving your refpeel: to God, 
 whereby the foul enjoys mod: of God all times : The 
 Sprit of God and glory rejleth upon the foul while 
 it is enduring fuch things. And how oppofite is thy 
 heart, and what difference between Chrifts heart and 
 thine < Chrift bids you leap for joy , when you 
 meet with fuch things, and you think they take away 
 all joy. 
 
 But 
 
 Cap. 1 5. 
 3- 
 
 w died 
 dulceficre 
 prote,qua./i 
 iulec exit 
 gr.idcrc 
 Jcre? Ber. 
 Qfteft. 
 
 ^3- 
 
 Anjw. 
 
 2. 
 
i86 
 
 Cap. 15. 
 
 Quefl. 
 
 Anf\\\ 
 I. 
 
 2. 
 
 Moses Us Qhoke. 
 
 But we fee it in experience contrary • when people 
 come into the ways of godlincfs, they do not findc 
 that delight and joy you fpeak of,their ipirits are hea- 
 vy, and lumpifli, and fad* 
 
 For anfwer to that, It may be it is but feriouihefs, 
 and thou thinkeft it is fadnefs. 
 
 Secondly, it may be they are not in their element, 
 and therefore they do not exprefs chearfulnefs : If 
 the fifli be upon the earth, it cannot take delight •, the 
 bird does not ling when it is upon the ground, but 
 when it is got up to the air : Thole that you fay are 
 melancholly and lumpifh, put them to religious and 
 gracious exercifes, and get up their hearts to God, 
 and they will be merry. 
 
 Thirdly, it may be it is your company makes 
 them fo , becaufe they fee lb much difhonor to 
 God in your company , let them be among their 
 own company, and they know how to be joyful. 
 
 Fourthly, it is not becaufe of Religion, but be- 
 caufe they are no more religious, becaufe they findc 
 fo much want of godlinefs in their hearts. 
 
 Fifthly, it is not becaufe they have fo much caufe 
 of forrow as you, but they come to fee more then 
 you •, not becaufe their hearts are not fo pleafant as 
 yours, but becaufe God hath difcovered the danger 
 of their condition more to them , and the things 
 that concern their fouls and eternal eftates , fuch 
 things as if thou didft but fee, would fink thy heart 
 into difmal, bottomlefs forrow and defperation. 
 Thou thinkeft much to fee them fo fad as they are,If 
 thou didft but fee that they fee, thou wouldft fink 
 down into the gulf of defperation among the damned 
 fpirits. 
 
 It 
 
Moses/;// Qhoice, 
 
 187 
 
 It is a mighty argument, they have fome mighty 
 work of God to uphold them, and thatgr^ce comes 
 from a mighty principle, that they have fome chear- 
 fulnefs, notwitnftanding they fee fuch things, as if 
 one that were mcerly natural fhould fee them , he 
 would fink down into hell, and yet they can hope in 
 God -, and fometimes, notwithstanding all unbelief, 
 do rejoyce in God. Alas, thy pleafantnefs and de- 
 light is fuch, as every little toy is enough to damp - 
 if thou beeft crofted in the leaft thing in the creature, 
 thou art damped : But what if God fhould mew thee 
 all his terrors, the infinite evil of fin, and the infi- 
 nite danger thou art in, in regard of thy eternal eftate, 
 that would damp thee indeed^and therefore acknow- 
 ledge that that joy that the godly have, confidering 
 what they fee , is exceeding ftrong, that upholds 
 them as it doth. 
 
 Sixthly, their joy is a fecrct inward thing, which 
 Grangers mall not intermeddle withal, thou haft no 
 skill in it. What was it' for Nebucbadae^Jar , to 
 fay, No Nobleman had fuch pleafure as he, when he 
 was among the beafts-,thou haft no principle to judge 
 of it, and therefore art no meet Judge. 
 
 For Application. 
 
 Hence we fee one fpecial and great reafon, why 
 Gods people are taken off fo much from carnal 
 pleafure as they are 5 they have met with better • and 
 thefwectof the world is noxfo much to them, be- 
 caufethey have met with that which is abundantly 
 morefweet. It is the fweet favor of Chrifts pre- 
 cious oyntment, that draws the hearts of the Sainrs 
 after him, that makes them cry out, Drawm^irJ 
 we will run afte* thce^ Cmt. 1 . 3,4. But the favor 
 
 oft 
 
 Cap.r 
 
 6. 
 
 Ufa, 
 
i88 
 
 Moses his Choice. 
 
 Cap.15. of bafe pleafures draws vile hearts after them: 
 -=*<Y — Trabit ftid quern j f voluntas. 
 
 The light of the Sun darkens the light of the 
 candle 9 and puts'out the light of the fire ^ The light 
 that Gods fervants do meet with in the ways of God, 
 ( do darken all , and take away the luftre of all carnal 
 delight 5 and this is the reafon that Satan does not 
 go that way to work , to tempt a gracious heart with 
 fenfual pleafures , becaufe he is fo far above them, 
 and therefore he is fain to tempt them with fpiritual 
 pride , -and lufts of a higher nature : It were a won- 
 derful diflionour for any that profefs godlinefs , to 
 have their hearts taken with any pleafures of the flefli, 
 but onely in order to better pleafures that are to 
 be enjoyed in the ways of godlinefs , in the ways 
 of wifdom. 
 
 In the fecond place - v What infinite caufe have 
 we to blefs the Name of God that gives us fuch 
 pleafent ways unto glory ? Though his ways were 
 never fo full of torment , we had caufe to blefs God ^ 
 but for to pave our way to Heaven with fuch de- 
 lights, and to afford unto us fuch foul-fatisfying con- 
 tents , here while we live in this our poor pilgrimage, 
 this is praife-worthy : If wc were to afcend to Hea- 
 ven in a fiery Chariot , wc were to praife God •, but 
 this is the Chariot of Solomon > the midft whereof 
 is paved with love , as you heard 5 How are we to 
 blefs God for this < 
 Mfc 3. Thirdly , 4f it be fo, here is an aggravation of the 
 wickcdnefs of thofe that fhall take delight in fin- 
 fui pleafures : God fees it is impoffible for any of 
 his creatures , but they muft feek for pleafures fome 
 way, and that God might take our hearts, to himfelf, 
 
 he 
 
Moses bis Choice. 
 
 he hath provided ways wherein we may have plea- 
 fure, and an infinite aggravation it will be to your 
 wickednefs, to feek for pleafure in the ways of fin, in 
 dishonoring God, when thou mayeft have pleafure in 
 honoring of God : Confider this, and let thy foul 
 upbraid it felf for abominable wickednefs and in- 
 gratitude : There are ways of delight wherein God 
 may be honored, and my foul fatisfied •, there are 
 other ways that have delight, but fuch ways as God 
 will be diihonored in them, and my foul endangered. 
 Now when as God docs give me a cup full of all de- 
 licacy to fatisfie my thirft with, for me to take a cup 
 of poyfon to fatisfie my thirft with, this is folly, and 
 this is abominable wickednefs of mens hearts. God 
 fets his cup of falvation , and tenders it in his ways 
 to (htisfie your fouls withal,and xhtBevil comes with 
 his cup of poyfon, and do but fpeak of delight, and 
 when you are athirft, you rather take the cup of poy- 
 fon, then the cup of Salvation: the more delight there 
 is in Gods ways, the more abominable is thy wicked- 
 nefs to forfake them . 
 
 Fourthly, hence the great fcandal of the ways of 
 godlinefs, that the world (tumbles at, is taken away, 
 they call them dumpifli ways : The Saints of God 
 never knew the minde of God if this be fo. The 
 world deals with the ways of God in this cafe , 
 as they did with the Chriftians in the Primitive 
 times 3 they ufed to put Chriftians into Bears and 
 Dogs skins,or ugly creatures, and then bait them •, and 
 fo the men of the world put Religion into ugly con- 
 ceits, and then fpeak againft them: and truly that 
 they fpeak againft,is only their own conceits, and not 
 any thing in themfclvcs-,they are lovely and excellent, 
 
 and 
 
 189 
 
 Cap. 1 5. 
 
IOO 
 
 Cap.ij. 
 life 5. 
 
 Vii nun* 
 
 quim cffe 
 trifthi be- 
 ne vivc. 
 Bern, de 
 intern. 
 dom.c.45 
 
 Moses his Choice. 
 
 and glorious,onely they appear to be fad and evil,by 
 the conceits thou haft put upon them. 
 
 In the fifth place, by that which hath been faid, 
 let all be drawn to the love of the ways of godli- 
 nefs. I have often hinted upon fuch an argument 
 as this , and therefore will pafs lightly over it. Fear 
 not pleafure, truft God with it, thou malt finde 
 enough. Wouldft thou never be hdl live well, fays 
 Bernard : Tell me , wouldft thou embrace the 
 ways of Religion , if thou wert fure of pleafure i 
 I call Heaven and Earth to record this day, that 
 which I have fpoken of the ways of wifdom are 
 truths of God , they are not notions, not conceits , 
 but certain realities. God hath engaged himfelf to 
 make this good , and abundantly more •, Oh come 
 and tafte how fweet the Lord is , do not ftand a- 
 loof off -, they may feem to be unpleafant ways a 
 great way off, but when you come near, you will 
 tee delight. Wherefore all you that have been ac- 
 quainted with the ways of wifdom , manifeft this, 
 that God hath brought you into bleffed paths , that 
 thefe things are true : Religion does mightily fuf- 
 fer by the ProfeiTors of it, when thofe that look 
 on , fee no fuch things manifefted : It is our duty 
 to re joyce in the Lord , and to walk in the ways of 
 wifdom, as it may appear they are ways of plea- 
 fantnefs , to carry ous lelves delightfully in thefe de- 
 lightful ways. Delightfulnefs in the ways of godli- 
 nefs puts a beauty upon them • It is an excellent fi- 
 militude that Chryfoftom hath to exprefs this , As, 
 fays he , a beautiful face at all times is pleafing to the 
 eye 5 but then ejpectal/y when there is joyntanifefled 
 in the countenance : joy in the face puts a new beau- 
 OS 
 
Moses bis Choice. 
 
 *9 l 
 
 Cap.15. 
 
 ty, and makes that which before was beautiful , to 
 be exceeding beautiful, it puts a luftre upon beauty - 
 fo, though the ways of Religion be in themfclves 
 beautiful, yet when there is fpiritual joy added, they 
 appear then beautiful with a double beauty. We 
 have a fweet promife, I fa. 65.18. Oh that we could 
 fee it fulfilled ! I will create tferufalem a rejoycing, 
 and her people a joy • a joy even in the abftraift , not 
 onely joyful, but a joy , and God will create this , it 
 muft be Gods work ^ and though to the eye of fleih 
 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 thing it 
 is , and fee that in any cafe you rejoyce. Onely take 
 heed you do not miftake in pleafantnefs •, many that 
 are godly may be pleafant in their way upon that 
 ground , becaufe Chriftians muft be pleafant , but 
 do not miftake natural pleafantnefs for fpiritual plea- 
 fantnefs. 
 
 How (hall we know the difference between natu- 
 ral pleafantnefs in a Chriftian , and fpiritual pleafant- 
 nefs. 
 
 There may be a great many of temporal pleafures 
 rhat God gives forth to Chriftians in its place 5 but 
 you muft rife higher then that,and put another maner JJ2S3 
 of luftre upon the ways of Religion then natural 'p'eadct* 
 pleafantnefs. Yiritud 
 
 Firft , if it be a fpiritual pleafantnefs, it will be fe- picafW 
 rious, fuch as becomes Chriftian gravity ♦, Yea, not ncfs 
 onely ferioufnefs and gravity is to be mixed with I « 
 pleafantnefs ; but if it be fpiritual pleafantnefs, 
 
 Secondly, it is fuch as can ftand with fear , and the 
 work of repentance and humiliation 3 thefe do not 
 
 hinder 
 
 Jgueft. 
 
 Difference 
 between 
 
Cap.15. 
 
 Moses Us Choke. 
 
 hinder a fpiritual pleafantnefs, though it hinders that 
 which is natural : You know the Scripture that fays, 
 Rejoice with trembling; and B lefj ed is the man that 
 feareth the Lord, and greatly delights in his Com- 
 mandments : That is a fpiritual pleafantnefs, which 
 hath a gracious mixture of ferioufnefs and other 
 graces of Gods Spirit with it. 
 
 Thirdly, Again, if it be a gracious pleafantnefs, it 
 is a delight in all the ways of wifdom ^ many can de- 
 light in fome ways of wifdom, the fiony ground re- 
 ceived fome truths with joy, but others they cannot 
 clofe with-, but when the pleafantnefs is fpiritual, there 
 is rejoycing in all. 
 
 Fourthly, Again, if the pleafantnefs be fpiritual, it 
 is our ftrength, it carries on the foul in the ways of 
 God more fully? it is oyl that caufes the wheels of 
 thy foul to go on more freely in the ways of Religi- 
 on. I appeal to thee, Does thy pleafantnefs carry thee 
 on more fweetly in the ways of Religion < Thou haft 
 been merry in company, but does this carry thee on 
 more fully in the ways of God? If you have had plea- 
 fure in natural things, and when you come to fpiritual 
 things, your hearts are dead, certainly you went be- 
 yond y o ur bounds . 
 
 Fifthly, Again , if it be fpiritual pleafantnefs, it 
 will bear up the heart in the want of all outward plea- 
 fantnefs, and though all outward content be taken 
 away. Habbak. 3. 17, 18. Although the fig-tree fha/l 
 not b I off cm ^ neither pall fruit be in the Vines^ the 
 labor of the Olive pall fail, and the fields jb all yield 
 no meat • the feck pall be cut off from the fold, and 
 there pall be no herd in the falls: Tet J will rejoyce in 
 the Lord^ I will joy in the Gcdofmy falvation. When 
 
 all 
 
Moses his Choice. I 195 
 
 Cap. 1 5. 
 
 all is dark abroad in the world, the foul does rejoyce 
 in God alone : A foul that hath but natural pleafant- 
 nefs of fpirit, is all amort and down when any af- 
 fliction bcfals him. You that have the mod de- 
 lightful fpirits, when you have friends, and all that 
 you like, you arc jocund and merry, but when affli- 
 ction comes, how quickly are your fpirits down £ and 
 how are you vext and troubled < whereas if there 
 were this fpring of pleafantncfs in the heatt, it would 
 bear up the heart joyful in affliction * though fer- 
 vants and friends mould ciofs , this delightfulnefs 
 of fpirit within would carry the heart on chearful- 
 ly : But thofe that arc delightful when they are 
 well pleafed, yet every little thing that crofTes them, 
 makes them dumpifh. This is another argument, it 
 is not fpiritual pleafantnefs their hearts arc filled with, 
 it is not from the delight 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 utmoit : It is a work 
 of grace to moderate all carnal plcafurcs, 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 fpring 
 of delight and pleafure, expatiate it to the glory and 
 praife of God. Blejjedis the man that greatly delights 
 in the ways of Gods Commandments : And if God 
 takes pleafure in thee, how much more mouldft thou 
 take pleafure in him ! God gives out his pleafure to 
 be joyned to our pleafantnefs , and if we fhould 
 not carry on the ways of Religion pleafantly , it 
 will be a difhonor to God, and a difgrace to our 
 
 O felves, 
 
Cap.15. 
 
 Si quid bo* 
 mirijiis 
 fee er is fit 
 k tcpolius 
 Vumfuh 
 Prcfper 
 
 Anfw. 
 
 How to 
 carry on 
 the work- 
 ofGod 
 
 Moses his Choice. 
 
 4» 
 
 felves, and wc cannot expect that acceptance from 
 God of what we do, as otherwife we might h for as 
 God loves a chcarful Giver, fo a chearful Server, 
 
 How (hall we carry on the work of God plea- 
 fan tly f 
 
 Firft, be furc to keep the heart right within, be fure 
 to keep all at peace within thy foul-, you know ac- 
 cording to the temper within, fo there is the reliiliing 
 of things without 5 He that hath peace within, can 
 eafily go through the duties that are required with- 
 out with joy. 
 
 Further, exercife faith in the work and office of the 
 holy Ghoft, that office that the holy Ghoft is de- 
 figncd unto by the Father and the Son, to be the 
 Comforter of his people, to bring joy and comfort 
 to them-, look upon the holy Ghoft, as defigned by the 
 Father and the Son to bring joy and delight to the 
 fouls of his people. What an infinite difference there 
 is between the comforts of a carnal heart, and the 
 comforts of the godly t The one come from a little 
 meat and drink, and the other come from the exer- 
 cife of faith about the office of the holy Ghoft that 
 is defigned to this work. 
 
 Thirdly, in all that thou doeft ,be fure to be upright: 
 Though thou beeft able to do but a little in any way 
 of God, if thou beeft upright, God accepts of it, and 
 and thou wilt finde comfort : Thou fayeft thy duties 
 are mean-, it may be fo,but if thou beeft upright,thou 
 mayeft have comfort, it becomes the upright to be 
 joyful • whereas the moft glorious performances, if 
 they be not in uprightnefs, are but abominable. 
 
 Again, fweeten all your duties by fpiritual medi- 
 tation -j a Chriftian that treafurcs up fpiritual me- 
 ditation. 
 
Moses his Choice. 
 
 ditation, and every duty that he performs brings it in 
 by meditation, and hath a great many meditations 
 to rowl his duty up and down-, in this is delight : To 
 go to duty, and to have a barren heart to act, there is 
 no delight •, but to go to a duty, and to exercife fpi- 
 ritual meditation, this is fweet. 
 
 Again, labor to principle thy heart aright in the 
 ways of godlincfs, to underftand what they are ; if 
 thou underftoodeft what they are, they would be de- 
 lightful •, and the reafon why many do not go on de- 
 lightfully is, becaufe they do not underftand what is 
 in the ways of God to caufe delight. 
 
 You will fay, What is there in the ways of God, to 
 caufe delight < 
 
 Firft, every work of godlinefs, and that ability that 
 grace hath to exercife, is a beam of that infinite, 
 choice, eternal, electing love of God upon thy foul ^ 
 ifthoulookeft upon it (o, it will be wonderfully de- 
 lightful. 
 
 Secondly, look upon every duty of godlinefs, 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 action that aChriftian 
 performs $ and if you looked at it thus, it could not 
 but have pleafure in it. 
 
 Thirdly,look at that action of grace 5 as that in which 
 God attains his end in creating heaven and earth, 
 more then in other things befides •, as there is more of 
 God in it, fo God attains more in it •, the end of God 
 in his counfels is more attained by any gracious act;, 
 
 O 2 then 
 
 Cap.15. 
 
 £>uefl. 
 Anf.i. 
 
 2. 
 What then 
 s in the 
 a ays to 
 c:ufe de m 
 •igbt. 
 
 ;>• 
 
i o6 
 
 Cap.ij. 
 
 Moses bis Choice. 
 
 Bonm es 
 \Dominc, a- 
 
 !um# qua- 
 rani, quid 
 Jnvevien 
 
 then by any thing elfe that can be done, fave of the 
 fame nature: How delightful mould we be in the ways 
 of godlinefs, if we looked thus at them i 
 
 Fourthly, look upon every gracious act, as the feed 
 of glory and eternal life : Every work of grace in the 
 heart and life of Gods people, is a feed of glory and 
 eternal life. And thefe four confiderations being put 
 upon every gracious act, do confirm that which was 
 faid in the opening of the point, they muft needs be 
 full of pleafantnefs : Be not fatisfied in doing any 
 thing in the ways of God, till you do it pleafantly 5 
 I hear the ways of God are pleafant, I have gone 
 on being haled by confeience, but little have I un- 
 derftood of the pleafantnefs of them, there is more 
 to be looked after then I have attained to : By this 
 thou (halt come to be mightily ftrengthened, and it 
 wil be a marvellous help to make thee continue in the 
 ways of godlinefs : And as I faid in handling that ar- 
 gument of the eafinefs of the ways of godlinefs,thofe 
 that are continually thinking of the hardnefs of Gods 
 ways, will fall off •, but by having them pleafant, it 
 will carry thee on againft temptations, and the cur- 
 rent of all arguments. 
 
 Thelaft life of all, is, If the ways of rvifdom be 
 ways of pleafantnefs , what is the end of wifdom < 
 If the neatherfprings be fo fweet, what will the up- 
 per be * If the lower tferufalem be paved with gold, 
 furely that upper ^ferujalem is paved with pearls. It 
 is an excellent fpeech of Bernard, Good art thou, O 
 Lord, to the fottlthat feeks thee • what art thou then 
 to the foul that findes thee t How fweet and pleafant 
 are the ways of wifdom then? How fweet and de- 
 lightful isthe end of wifdom •'.Vi grace be pleafant,how 
 
 pleafant 
 
Moses his Choice. 
 
 pleafant is glory i therefore the Saints dye (6 plea- 
 fantly, becaufc there is a meeting of grace and glory : 
 Grate is delightful, glory more -delightful •, but when 
 thefe both meet together,what delight will there then 
 be i It is a fpeech of Jerome, fpeaking of carnal 
 delights } None cAn gd from delight to delight-^ but 
 it is not fo fpiritually, the more delight we have here, 
 the more we {hall have hereafter : and therefore let 
 this be all our prayer, Lord give us evermore this 
 pleafure, fatisfie our fouls with this pleafure • if the 
 drops be fweet, the rivers of pleafure and joy that are 
 at Chrifts right hand, how fweet arc they 1 
 
 o 3 
 
 Moses 
 
 l 97 
 
 Cap. 1 5. 
 
: t 
 
ilil^ili^illli 
 Mofes his Choice. 
 
 Thefecond Part. 
 
 Chap. XVI. 
 
 A ftiritual eye cart fee an excellency in G$*ds people 3 
 though under great affliction. 
 
 He fourth Doctrinal Conclufion that 
 was raited from the words, was, That 
 a spiritual eye can fee an excellency in 
 Cods people , though under never fo 
 great affliction, 
 UMofes choofcs rather to fuffer affli- 
 ction with the people of God. Who were this peo- 
 ple i A de fp i fed people , an afflicted people • Yet 
 CMofcs could fee an excellency in them while they 
 were making their brick, while they were whipped by 
 their ta'sk-maflers, and contemptible in the eyes of 
 all the Egyptians • yet by the eye of faith CMofes 
 could look upon them as the moft excellent of the 
 earth, as the moft glorious people that lived in the 
 world, and defires rather to joyn with them, though 
 O 4 in 
 
 \ 99 
 
 Deft. 4. 
 
200 
 
 Cap.itf. 
 
 Moses his Choke. 
 
 in the greateft afflictions, then to abide in Pharaoh's 
 Court ', in the enjoyment of all worldly delights-, let 
 the world call what dirt they will upon them, and 
 darken their glory what they can, yet they are preci- 
 ous and honorable in the Saints cycs,The excellent of 
 the earth , and the glory 7 of the world. J^.fcraping 
 his fores upon the dunghil, and Jeremy finking into 
 the mire in the dungeon, are more beautiful and glo- 
 rious, then the great men of the earth, when they arc 
 crowned upon their Thrones •, Though you have lien 
 amongfl the pots^ fays the Pfalmift, yet you are as the 
 wings of a Dove covered with flv errand wh of e fea- 
 thers are covered with yellow void. 
 
 We read of the Chriftians that lived in the time 
 between the Prophets and Chrift, in the latter end 
 of this Chapter, that were as mean as almoft the 
 rage of men, and. poverty, and diigrace could make 
 them, wandring up and down in Sheep-skins, and 
 Goat- skins, and in the dens and caves of the earth • 
 and yet, fays the Text, they were fuch as the world 
 were not worthy of : Chryfofiom carries it thus, Take 
 a,ll the men of the world ' they are not worth one of the 
 people of God, though never fo mean in regard of out- 
 wards : But I rather take it thus, The world was not 
 worthy of fuch a priviledge , to have them live 
 amongft them y they are fitter to t be f'et as Stars in 
 Heaven, and to be continually before the Throne of 
 God. 
 
 Many times under mean outfides, there are preci- 
 ous things within -, in earthen veifels, rich treafures. 
 The Tabernacle of God,, covered meanly outwardly, 
 and yet precious within. It is faid of Chrift himfelf, 
 that he had no form and comelinefs at all outwardly, 
 
 J fa, 
 
M 
 
 OSES 
 
 his 
 
 nice. 
 
 201 
 
 Cap.i6. 
 
 Why a 
 
 grr.cious 
 peart fees 
 fo mil eh 
 excellency 
 in Gods 
 people, 
 
 id 
 outward 
 meannefs. 
 I. 
 
 Ija. 55. No beauty to a. car ml eye : And yet in Cant t -y . 
 where the Church is put upon the defcription of 
 Chrift, (lie fays, He is altogether lovely • altogether 
 defires, fo it is in the Original: See what a different 
 efteem is of Chrift in the thoughts of the world, and 
 the thoughts of a gracious heart : And as or Chrift, 
 foof Christians, Chrift is precious to them that do 
 believe 5 To you be is precious (fays the Apoftlc ) but 
 toothers*! rock of offence • fo to a godly gracious 
 heart, the godly are precious, though contemned of 
 thofe that arc ungodly . The arguments that a graci- 
 ous heart goes upon, or reafons why a fpiritual eye 
 fhould fee fo much excellency in Gods people, under under 
 their outward means, are, 
 
 Firft, becaufe they judge as God judges ^ it is of 
 the Spirit of God that they have received, and there- 
 fore they muft needs judge of things as Godjudgeth. 
 A childe efteems of things ufually as his father doth^ 
 if there be any of you manifeft a flight efteem of any 
 among whom you live, before your children, your 
 children will have the like efteem of them ♦, if you 
 manifeft a high efteem of any, your children will do 
 the like : Hence it is, if thole that are prophane, do 
 defpife and fcorn at Gods people before their chil- 
 dren,their children wiil quickly learn to defpife them: 
 Now becaufe Gods people have Gods Spirit, and 
 God is their Father, they judge as their Father does. 
 Righteous men and Kings, in Scripture phrafe, are 
 made all one ^ thole who are Righteous, God looks 
 upon as Kings , and fuch as are Kings 3 are not re- 
 fpecled of God, if they be not Righteous : Com- 
 pare thofe two Scriptures, Mat.13. 17. and Luke 10. 
 24. in the one it is thus, OlUny Frophets and Righte- 
 ous 
 
202 
 
 Moses his Choice. 
 
 ^P- 16 * ! ous mcn^have defiredto fee thofe things which ye fee: 
 But in the other it is, Many Prophets and Kings, have 
 de fired to fee thofe- things which ye fee. 
 
 God does not judge of men in regard of outwards •, 
 what are outwards before the Lord < What is it to 
 have gold, and fine clothes before God < Thofe 
 things that are braveries in the world, and take up 
 the eyes or men to admire at them, what are thefe to 
 God i God does not efteem of men at all for thefe 
 things, neither doth he diiefteem them for the want 
 of them-, the want of clothes, and of money, and 
 of the things of the world, what is this to God i 
 Does God look at any man the worfe for want of 
 thefe things 1 God is no refpecter of perfons •, if he 
 looks at any with high efteem, he looks at the poor, 
 and humble , and contrite i God delights to look 
 down into the world upon thofe that arc poor 5 he re- 
 ferves a poor people that fhall truft in his name,Z^. 
 5.12. The Lord paflfeth by the great things of the 
 world \ he brings down the mighty , and regards the 
 low ejl.it e of his handmaid, the low eftatc of his peo- 
 ple : It is a poor and contrite Jpirit, that he that dwel- 
 leth on high looketh at •, the prayer otthedeflitnte he 
 regards, Pfal. 102 . 17. The word in the Original is, 
 A poor fhruh, that which is in the Wildernefs, and the 
 beafts tread upon, that no man regards, that feems 
 to be altogether worthlefs. It may be, one comes 
 with brave words, and hath mighty expreilions, God 
 throwslhem as dirt in his face : There comes ano- 
 ther, and can hardly groan out his meaning, and yet 
 there being grace, God regards him. If a proud 
 lcornful fpirit , fhould hear a poor gracious heart 
 groan out his complaints to God, he would think 
 
 it 
 
Moses his Choice, 
 
 10} 
 
 it non-fence •, but God, knowing the meaning of Cap.i6, 
 his Spirit, and feeing his grace, he hath refped to 
 him. 
 
 A broken and contrite heart thott caxjt not dejpife • 
 God can defpife Trine es, and Emperors of the earth, 
 when they fit upon their Throftes, but a broken and 
 a contrite heart he cannot dejfiife -, let him be never 
 fo dcfpicable in the eyes of the world, God cannot 
 defpife him, no more then he can deny himfelf, and 
 ceafe to be God. It is Gods judgement of men, that 
 the righteous is more excellent then bis neighbor , 
 Pr1rj.12.26. Let his neighbor be the moft excellent, 
 in regard of parts, riches, honors, and other excel- 
 lences, and the godly man defpifed, and every way 
 contemptible in regard of outwards, yet he is more 
 excellent then his neighbor. 
 
 It is obferved, that the Eagle and the Lyon, thofe 
 brave creatures, were not offered In facrihee to God, 
 but the poor Lamb, and Dove • God regards the 
 La?nbiand the Dove , before the Eagle and the Lyon, 
 to note that your great and brave fpirits of the world, 
 that are as Eagles y high, and lofty, and as the Lyon, 
 God regards not thole-, but your poot Lambs, and 
 Doves , your poor meek fpirits, that are contemptible 
 in the eyes of the world, thofe are precious to God. 
 
 Not many mighty, great and noble • but God hath 
 c ho fen the bafe thwqs of the world, the fooli\\), con- 
 temptible things of the world ,to con found the wife, and 
 the great things of the world. 
 
 It is very obfc lv able, when John fent to Chrift, 
 to know whether he were the 'JMefffiah ox no, whe- 
 ther they ihould look for another, he did not fend 
 him -a direct anfwer, but, lays he. Go tell him, The 
 
 bltnde 
 
204 
 
 Cap. id, 
 
 2. 
 
 M 
 
 oses his Choice. 
 
 blinde jee^ the lame go, the dead are raijed,andthe poor 
 receive the Go/pel t Mark how Chriftputs the poors 
 receiving of the Gofpel amorigft the reft •, the o- 
 therwere arguments of Gods power and glory, but 
 what argument ,of Chrifts glory was this, that the 
 poor, a contemptible people, received the Gofpel i 
 Yes. God does as much glory in the poors receiving 
 the Gofpel, as in railing up the dead : Some would 
 think that this fhould.be an offence to John, that the 
 poor receives the Gofpel - 7 one would rather think 
 he were the Meffiah, if the rich had received the 
 Gofpel-, No, fays he, the poor receive theGoJpel^ 
 he knew that John had a gracious heart, and would 
 efteem of things as he did, and would not be of- 
 fended. 
 
 Secondly, Gods people, by a fpiritual eye, are very 
 highly efteemed, becaufe fuch an eye looks at fpiri- 
 tual excellencies : God hath made a gracious heart 
 acquainted with true fpiritual excellencies, and fuch 
 a one beholding the beauty and the glory that there 
 is in fpiritual excellencies, all the outward glitteriiag 
 glory that there is in the world is darkned : It is true, 
 men and women, fo long as they know no better 
 things, judge onely according to thefe outward mean 
 things. Children. that know no better things then a 
 gay coat, count it the greateft preferment that can 
 be, to be put 'int,b fuch a coat-, and fo a man that 
 knows no better things then the things of the world, 
 he counts it the greateft excellency to have them : 
 But when a childe comes to have reafon, and fees 
 higher things, he does not prize fuch things •, fo a 
 foul that comes to fee the things of Heaven, God, 
 and Chrift, and Grace, and fees into the realities of 
 
 them, 
 
Moses bis Choice, 
 
 them, and not as imaginary, he will never admire 
 at any thing below, but onely at grace ^ and where 
 there is grace, nothing can darken the light of it, it 
 is fo glorious as the light of the Sun •, a little fmoak 
 cannot darken the light of the Sun, when it mines 
 bright • a little fmoak will darken the light of the 
 candle, but cannot darken the light of the Sun : And 
 fo a little affli<ftion will darken thefe outward things, 
 to thofe that eftecin them at a high rate •, but fpiritual 
 excellencies are of fuch a nature, that afflictions can- 
 not darken them. 
 
 But what fpiritual excellencies are thofe that a fpiri- 
 tual eye fees in Gods people, that make them to be 
 fo precious in its efteem, notwithstanding all their 
 outward mcannefs < 
 
 Firft, the Image of God. Secondly, the relation 
 they have to God.Thirdly,their fpiritual priviledges. 
 Fourthly ,-the precioufnefs of that which comes from 
 them . Fifthly, the great ufe that they are of here in 
 the world . Sixthly, their ends. 
 
 Firft, for the work of grace, they have the image 
 of God upon them: Now the image of a thing, is 
 not the reprefenting of a thing in fome under excel- 
 lency, or in fome mean thing that concerns that 
 which it is made to refcmble •, but it is a refemblance 
 of it in that which is the chief excellency. As if I 
 would draw the picture of a man , I would not 
 draw it for to refcmble flefh meerly, that a beaft 
 hath as well as man, but as near as can be, the very 
 countenance, and life of man • I will not draw the 
 back parts of a man, but his /W*, and countenance 
 to life- fo the image of God is not that which hath 
 fome little likenefs to God , but that which hath 
 
 a like- 
 
 205 
 
 Cap. 16. 
 
 gnefl. 
 
 AnfW. 
 
 I. 
 
io6 
 
 |Op.i6. 
 
 The fhi nti 
 lilicvcfs to 
 God. 
 
 Moses his Qhoke. 
 
 a likenefs to God in the higheft excellency, in his ho- 
 linefs and righteoufnefs, which is (to fpeak accord- 
 ing as we arc able to conceive) the higheft excellency 
 of God 5 fo that a gracious heart hath that which 
 makes him like unto that which is the top of Gods 
 
 excellency, that which is the image of God 
 himfelf, and therefore it hath thefe four titles, The 
 Image ofGod y The Divine Nature y The Life of God, 
 and the Glory of God. The Image of God, Gen. 1.26. 
 That of the Divine Nature y you have in the 2 Pet. 
 1.4. Whereby are given unto u>s exceeding great and 
 precious promifes, that by theje you may be partakers 
 of the Divine Nature. And the Life of God y Eph.q. 
 1 8. Being alie?iatedfrom the life ofGod y that is,from 
 his grace. And the Glory of God, Rom. 3.23. For all 
 have finned, and come jhort of the Glory of God. The 
 work of grace in mens fouls, hath that excellency 
 in it, that there is more of God to be feen in it, then 
 in all the works that ever God did make from the be- 
 ginning of the world, *not onely if you take one An- 
 gle work (onely excepting the hypoftatical Union of 
 the humane nature of Chrift) but take all the crea- 
 tures that God hath made in heaven and earth, they 
 have not fo much of the glory of God to be feen in 
 them, as there is to be feen in the work of grace - 7 fo 
 that take the pooreft, meaneft Chriftian, that hath 
 the work of grace, though parts be never fo weak, 
 and outwardly he be never fo contemptible, there is 
 more to be feen in this poor man or woman, then in 
 the whole frame of Heaven and earth, then in the 
 Sun, UWoonznd. Stars } then in all the creatures of 
 the world befides, except ^Angels • and therefore 
 furely outward meannefs can never take down the 
 
 efteem 
 
Moses/;;/ Qhoke. 
 
 efteem that a gracious heart hath of Gods people- Cap.itf. 
 Yea, it is the grcateft excellency that ever God did j 
 beftow upon, or will bellow upon any for the kinde, 
 if it were grown up to the greateft degree, ftili ex- 
 cepting that hypoftatical Union of the Humane na- 
 ture of Chrift with the Divine, and therefore muft 
 needs gain a precious efteem. 
 
 It is a principle of eternal happinefs , it is that 
 which will grow up to an eternal glory : Take all 
 moral and natural excellencies, let them grow up 
 to the higheft height they can, they can never grow 
 up to glory 3 but this is that eternal feed, if it be let to 
 grow up, it wil grow up to the height of glory : Now 
 if Grace be thus, if it be that principle whereby a 
 creature is raifed to fuch a high condition, no mar- 
 vel though thofe that have a fpiritual eye , and 
 can fee into the things of God^ and judge fpiritually 
 of things, muft needs efteem thofe very precious 
 and honorable, that have the work of grace upon 
 them. Moral excellencies have been highly efteem- 
 ed by Heathens ^ as the Fabii and Fabriui, that were 
 taken from their dinner and fupper of Turnips, to 
 rule and govern great armies, becaufe they law fuch 
 great excellencies under their mean outlines : If ib 
 be the knowledge of moral excellencies can raiie the 
 efteem of men in the world, much more then the true 
 and glorious excellencies of erace. 
 
 Secondly,in regard of the relationthey have to God: 
 Gods people have a near relation to God •, the nearer 
 relation one hath to great ones, the more high he is 
 in the efteem of men-, now Gods people though never 
 ib mean,have a wonderful near relation to God-, for, 
 Firft, they are the chofenof God, they are thofe 
 
 which 
 
 TLchints 
 nt\-.r rel: 
 tion to 
 God. 
 
io8 
 
 Op. 1 6. 
 
 Moses his Choice. 
 
 which the Lord in his eternal counfels, hath let apart 
 for himfelf$ the counfels of God from all eterni- 
 ty have wrought for their good • and this is manifeft- 
 ed unto a gracious heart, The Lord bath fet apart a 
 godly man for himfelf^ fays the Pfalmift mPjal.q 
 They are thofe that are the confecrated ones of God-, 
 coniecrated and devoted things, though they were 
 never fo mean, were exceedingly efteemed of- if it 
 were but leather, or wood, or never fo mean a thing 
 that was in the tabernable, and confecrated to God, 
 it was highly efteemed : Thofe that are fuperftitious., 
 if there be any thing they think is a holy relique, 
 though never fo mean, what a high efteem they have 
 of it i 
 
 It is reported of \^A fries , a King of Egypt, who 
 was of a bafe birth, for which fome defpifed him $ 
 wherefore of a great Bafon of gold, in which he and 
 his guefts were wont to wafh their feet, he made an 
 Image, and fet it up in an eminent place in the City, 
 and obferving the fuperftitious devotions of the peo- 
 ple thereunto, Noiv^ fays he, though the King be of 
 mean birth, he is not to be refpecJed the lej's : It is 
 true, the Saints of God for their outwards are mean, 
 but their confecration puts glory upon them. I have 
 read of the people of the Eaft-Indies, in the Ijle Zey- 
 lon, who having an Apes tooth got from them, 
 which was a coniecrated thing by them, they offered 
 an incredible mafs of treafure to recover it $ and if 
 fo be a coniecrated thing, though fo bafe in it felf, be 
 fo highly efteemed for the confecration fake, how 
 much more an immortal foul, that hath fo many 
 graces, as pearls fet glittering in it, being confecrated 
 unto God i 
 
 Secondly, 
 
Moses his Qhice. 
 
 Secondly, they are thofe that are entred into Cove- 
 nant with God, and therefore in nearer relation (then 
 others) to God 5 therefore they arc called The portion 
 of God, The tredfure of God^ The peculiar ones of God • 
 they are thofe that God fatisfies himfelf in-,what high- 
 er then fuch cxprefTions as thefe? They are thofe that 
 God hath let his heart upon, the beloved ones of 
 God : They are the children of the high God • The 
 fpoufe of the fon,that are married to the fon •, In fome 
 refped nearer then the Angels themfelves, for they 
 are not in a myftical Union fo married to Chrift, as 
 Gods people are • and Gods people having fuch rela- 
 tions to God,as in thefe & many other refpc&s might 
 be named, they ire worthy of honorable efteem. 
 
 Thirdly, for priviledges ; they are thofe that are 
 
 freed from the evil of fin, the evil of punifhment. 
 
 They are thofe that have whatfocver is in God to be 
 
 theirs, working for their good : All the Attributes 
 
 of God, and the ways of God in his Providence : If 
 
 there be any thing in God to make a man happy, it 
 
 is theirs. And ail the good that isfpoken of in the 
 
 Word, all the glorious promifes are theirs : And 
 
 all that is in the world is theirs, the world continues 
 
 for their fakes •, fays the Apoftle, ^Att is yours, for 
 
 you are Chrijisy and Chrift is Gods , 1 Cor. 3. ult. 
 
 It is a great argument to lhew Gods greatnefs, that 
 
 all the creatures in the world are his, and for him • 
 
 what an argument then is it, to (lie w the greatnefs 
 
 of aChriftian, that Heaven, and Earth, and Chrift, 
 
 and God, and all are his, and for him < They have 
 
 free accefs to the Throne of grace , and welcom 
 
 too : They have that priviledgc, to come and put 
 
 their hands into Gods treafure, and take what they 
 
 P will 
 
 109 
 
 Cap.16. 
 
 3- 
 
 TheUinti 
 
 Privi- 
 
 ledgcs. 
 
210 
 
 4- 
 
 Nemo po- 
 teji bona 
 opera fit is 
 migmfice 
 camendare 
 £>iiis vcl 
 unites ope- 
 } is quod. 
 Cbriftia- 
 nvA ex fide 
 & in fide, 
 faeit mill 
 titem 
 (Ffriifiii 
 fatispradi- 
 urep'jteft 
 Eji enim 
 pretiojius 
 quam ces- 
 ium & 
 terr a. LutU 
 Toni.4 
 109. And 
 again in 
 Gen c. 50. 
 & in c. \ 1. 
 Sim exilia, 
 fcrvilia, 
 muliebru 
 oven no- 
 jra, tamcu 
 dfcrib.- 
 
 Moses his Choice. 
 
 Cap. 1 6. will, God gives them the key, giving them the fpirit 
 of prayer, he gives them the key of his fpiritual trea- 
 furc : They are the heirs of Heaven and eternal life • 
 yea, and the heirs of the world too, for being the 
 children of God, they inherit their Fathers riches j 
 now Rom. 4.13. Abraham is faid to be the heir of 
 the world. 
 
 Fourthly, confider the precious things that come 
 from them : as there are more excellencies in them- 
 fclves, then in all creatnres in heaven and earth, ex- 
 cept Angels ; fo in every gracious action that comes 
 from them , there is the greateft excellency the 
 world hath. Luther hath many high and excel- 
 lent exprelfions of the worth of the acts of grace, 
 whereby he mews, though he was a mighty advan- 
 cer of Faith , fo he was no enemy to good 
 works : No man, fays he, can commend good works 
 magnificently enough j for one work of a Chriflian, is 
 tnore prcious then heaven and earthy and therefore all 
 the world in this life, cannot fuffciently reward one 
 good work. And in another place, if I might have 
 my defire,! would rather choofe the meanefl work of a 
 Country Chriflian, or foor Maid, then all the Victo- 
 ries and Triumphs of Alexander the Great , and of Ju- 
 lius Caefar. And again, Whatfoever the Saints do, 
 though never fo fmall and mean, it is great and glo- 
 noi\s,b ecaufe they do all in faith, and by the word. And 
 yet further, /.£/■ our works be fmall^fervile, womanijh, 
 yet let this title be added, The Word of the Lord, and 
 
 titulum, Vtrburn Domini, quo fiuv.t gloriofa omnia, (jf inctcrimm manfura. Sanfti quxn- 
 tumjh txiguum& fordidum jaauut, magnum cjl i? gloriofum, quia omnia ft aunt in 
 fide. And in Gen 29. i>i darctur mibi optio, cligoem Cbrifluni rujlici,dut ancitla 
 fordidifsimum & mixune agrejie opxs jriteomiirbus viihoriis er triumph is Alexandria 
 Ma^ni, eir Iulii Cae.airi's. 
 
 they 
 
Moses bis Choke. 
 
 I 
 
 211 
 
 Kufe- 
 
 theyare all glorious^ fuch as frail remain eternally. Cap.itf 
 Surely they are precious, from whom fuch 
 precious things do come-, it is a precious fountain, 
 that fends forth fuch precious ftreams : Thefe the 
 Saints of God lend forth plentifully, the excellency 
 of them a fpiritual eye fees, and therefore muft needs 
 fee thofe to be the excellent of the carth,from whence 
 thefe come. 
 
 Fifthly, the great ufe that they arc of in the world • 
 What ule is a poor man or woman of, that lives in a 
 poorfmoak-hole, that no man regards < Yes, many 
 ways •, thefe are the onely ufeful people in the world, 
 they are they from whom God hath all his glory in the 
 world, God attains his end of making the world by *r, 
 them 5 were it not ror a company or poor contempt!- /*//«/> of 
 ble people,what glory mould God have in the world? Gods P e °- 
 Now for men to be the onely people from whom f T orUL C 
 God hath his glory in the world, is to be of great 
 ufe : They are they that are the fait of the earth, and 
 the light of the world •, though by fome that be ap- 
 plied onely to thofe Difciples and Minifters , fure- 
 ly it is to be applied to any Difciples of Chrift: They 
 arc they that hold forth the light of the glory of 
 God •, the world would be as a dungeon of difmal 
 darknefs, were it not for them: They are they 
 that can prevail with God for mighty things, as Ja- 
 cob ^ he prevailed with God as a Prince : They are 
 they that are employed about high and honorable 
 things ^ none have fuch glorious employments as 
 Gods people. 
 
 Turkijli Hiftory tells us , that the very Camels 
 that are ufed to go to CMahomets Tomb, are ever 
 after of high efteem amongft them, fo as they ne- 
 
 P 2 vcr 
 
211 
 
 Cap. 1 6. 
 
 M 
 
 OSES 
 
 his a 
 
 votce. 
 
 6. 
 
 The ex- 
 cellency 
 or Goes 
 
 ■ptopiein 
 Regard of 
 their ends, 
 
 ver after ufe them in any mean fervile way as they did 
 before : Though things be never fo mean,yet by the 
 ufe they become honorable •, no u(e fo honorable as 
 that of the Saints, where this is feen with a difcerning 
 eye, they arc exceeding honorable. They are the 
 great bleiTing of the world : If*. 19. 24. there is a 
 promiie that Ifr&tl ihould be a blefsing in the midfi 
 of the Land. Gods people, wherefoever they are, 
 are a bleiTwg to that Country, a bleiTing to the 
 world, howfoever defpifed of the world $ put all thefe 
 together, and furely they are precious. 
 
 Laftly, a fpiritual eye looks upon Gods people as 
 precious, notwithftanding all outward meannefs, be- 
 caufe it looks upon them as in their ends, though they 
 are now incomparably above all that is in the world 
 befides > yet their glorious end raifeth their worth 
 exceeding high, and a fpiritual eye looks much, at 
 the end and iifue of things, and therefore looking 
 upon the Saints in regard of the iffue of all, they can- 
 not but have a high cftcem of them. Eye hath not 
 feen , nor eAr heard, neither hath it entred into the 
 heart of nun^ to conceive the excellent things that 
 God hath prepared for them that love him, 1 Cor. 
 2.9. And now a fjtiritual eye can fee thefe things, 
 which a natural eye cannot, as if they were pre- 
 fent , the glorious things that are to come > and 
 the glorious condition that fitch a one fhall be 
 I in, a fpiritual eye cannot but fallen upon fuch 
 a one , and blels him , as the blefTed of the 
 Lord. 
 
 We do ufe to look upon great heirs , that are 
 appointed for great things , and {hall have great 
 pofleifions, with honorable refped, though now 
 
 they 
 
Moses bis C boice. 
 
 they be meanly clothed, in ruflct cloth, or eating 
 courfe bread, and playing with beggars children • ib 
 Gods fervants, howfoever they are in the efteem of 
 the world, yet thole that know what they are to inhe- 
 rit, what they iliall receive hereafter , cannot but 
 look upon them as honorable : A fpiritual eye fees 
 that that body that is now clothed fo meanly, within 
 a few years mall fliinc more bright then the Sun in 
 the firmament,and that foul that is weak in parts and 
 gifts, it fees it as a veffel that iliall be filled to the 
 brim with all the glory of God, and the Image 
 of God to be made perfect, and to have perfect 
 knowledge of God , and of the bleiTed Trinity, 
 and the myftery of the Gofpel , and all the great 
 works of God : A fpiritual eye can fee within a lit- 
 tle while, when Chrift mall come in his glory, he 
 will own them before men and Angels, and tell men 
 and Angels, Thefe are thofe, for whom the eternal 
 councels of my Father did work,and I was content to 
 flied my blood for them •, and all that was intended 
 in the great work of Redemption, was for thefe : A 
 fpiritual eye can fee, that within a while they mall be 
 taken up with our Savior, to judge the whole world, 
 to judge the Angels, with Crowns upon their heads, 
 and palms in their hands, triumphing, afcending up 
 with Chrift ro fee the Father, and to enjoy him ever- 
 laftingly. And if thefe things be Teen, as real and 
 certain, they cannot but raife efteem- there is fo 
 much in Gods people here, as not onely does con- 
 vince a gracious heart, but fometimes will convince 
 one that hath but natural principles of their excel- 
 lency. 
 
 Some men and women , that do fomctime rail 
 
 P s at 
 
 Cap.i<5. 
 
214 
 
 Cxp.i£. 
 
 Moses his Choice, 
 
 at Gods people, if we could fee into their bofoms, 
 do fometimes blefs them, and wifh that their condi- 
 tion were fuc has theirs mall be: As BaUam wimed 
 he might dye the death of the Righteous h and $ohn 
 the Baptist, though he was mean for outwards, yet 
 Herod reverenced him, becaufe he faw fome glim- 
 merings of the excellency that was in him : And 
 that is obfervable that we have of rfoajh King of 
 Ifrael, 2 Kings 13. 14. he was a wicked man, yet 
 when he comes to Eltflht, and fees the Prophet was 
 to dye, fays he, my Father, my Father, the Cha- 
 riots of ifrael, and the Horfemen thereof ! this is the 
 fpeech of one that was ungodly, he had a reverend 
 efteem of Elifha^ and it feems he walked fo, as he 
 ga:ned mighty efteem from wicked men^as in 2 King, 
 3.12. three Kings came down to the Prophet to 
 fpeak with him, they do not fend Tor him ^ True it is, 
 one of them was a good man, but the other two 
 were wicked-, it was indeed in the time of their af- 
 fliction, yet it was a mighty honor the Prophet had 
 from them. It is reported of the Emperor Severus, 
 when Ongen came to him , he came very meanly 
 cloathed, onely one garment-, Severus fenthima 
 Chariot, and change of garments, to come in pomp 
 to him, he ref 11 fed to come in pomp • and yet when 
 he faw the piety and gravity of the man , he was 
 mightily convinced, and it gained much refpect from 
 him : The godly will gain reipect from wicked men, 
 much more from a gracious heart, that can judge as 
 God judges, and fee the ends of things . 
 
 CHAP. 
 
Moses his Choke. 
 
 **5 
 
 C H A E. 
 
 XVII. 
 
 What use are to learn from that high efieem a gracious 
 heart hath of the Sajntsuntheir for eft afftiUions. 
 
 HEncc we 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 wretched, 
 and Gods people in all their bafenefs and meannefs, 
 are precious and honorable: The wicked men are 
 fo vile, as all the glory that the world hath cannot 
 make thembleffed -> and Gods people are fo bleffed, 
 as that all the evil of the world cannot make them 
 any way miferable : If a man had his hearts defire in 
 all things that arc here below, he may remain as a 
 bafe ciirfed creature [5 but let him be gracious, and 
 godly, and let him have all the mifery that can be 
 put upon him in the world, he is one that God, and 
 the Angels, and Saints look upon, as the glory of 
 the earth. 
 
 That is very obfervable we have of Antiochus Epi~ 
 
 phanes m Dan.i 1 .2 i . In his eftate fliallftandup a vile 
 
 perfon^ and yet he was the great King of Ajjyria. 
 
 1 And zfofcphm reports, the Samaritans wrote to him, 
 
 I becaule he tormented the $ewsj.o excuie themfelves 
 
 I that they were, no fervs^and they writ, Antiochmthe 
 
 mighty God • and his name Epiphanes in Engliih,does 
 
 , iigmfie one that is illuftrious and famous above others: 
 
 \ Though he was the great King ofAffyna,znd by flat- 
 
 I tery was called the Mighty God y and by his name eal- 
 
 j \cd.Illttftriom & famous above others, yet by the holy 
 
 Ghoft he is called a Vile person. But David (peaking 
 
 I P 4 of 
 
 Gap. 1 7. 
 
 life 
 
i\6 
 
 Cap. 17. 
 
 Moses his Choke* 
 
 of Gods people, whom he fhould do good unto, 
 fays,They are the txcellent of the earth jn whom is my 
 delight, Pfal.16. the Avord fignifies, the magnificent 
 of the earth : The one is called The vile of the earth y 
 in the Pfalm before, and the other called Themagni- 
 yfo/tf, in this Pfalm. 
 
 God hath made a feparation between the /wicked 
 and the godly, and therefore Mofes fays in Excd. 
 33. ver.16. Thou hafl feparated between u<s and other 
 people • the word that is tranflated feparated, is, thou 
 hafi wonderfully feparated between us and other peo- 
 ple $ fo God hath wonderfully feparated between us 
 and the world-, that the one fhould be fo curfed, that 
 all the good of the world cannot make them blcifed ^ 
 and the other fo blelfed, as all the evil of the world 
 cannot make them miferable. When <^4grippa 
 was fo admired, that the people cryed, Thevoyce 
 of God^ and not of man y God gives an Angel au- 
 thority to fmite him b and he was eaten up with worms: 
 zfohn though he was mean in the world, the Holy 
 Ghoft calls him the greateft that was born of a 
 woman. 
 
 • Secondly, this rebukes thofe that can fee no excel- 
 lcncy in thofe that are godly, more then in others : 
 and if they.be afflicted, they look upon them, as the 
 prey of the malice of wicked men,, and a poor con- 
 temptible people, and pafs them by, and fee nothing 
 in them to be worthy of any refpeel:. As it was faid 
 of Herod, when Chrift came to him, he thought 
 to have feen miracles wrought by him • and becaufe 
 he appeared as a mean man, Herod flighted him ^ 
 and fo men that judge according to the flefh, if 
 Hrcribe great in the world, or have fuch a one to 
 
 be 
 
Moses/?// Qhoice. 
 
 be their friend, they like that well, but if he be rag- 
 ged, and mean, they pafs him by, as not refpecYing 
 of him. As Bofpinian tells us of the dogs, that kept 
 the Temple of Vulcan, If any came to the -Temple 
 with brave cloaths, they would let them alone, but 
 if they came in ragged cloaths, they would tear 
 them all in pieces : So men of the world, if they fee 
 men in good cloaths, and profper outwardly, they 
 are fomebody-, but for this godlinefs, and precife- 
 nefs, they have no skill in it, and therefore defpifc 
 it, and look contemptibly upon it. So it was with 
 the Samaritans, as long as the people of the ~fevft 
 were profperous outwardly ,they would challenge ac- 
 quaintance, and affinity with them, but if they were 
 in affliction, then they would fall off: but St. Paul 
 did not fo, for (fays he) Henceforth know I no man 
 after the fie jh. 
 
 It is a great fign of a carnal heart, and oppofice to 
 the principle of grace, to look upon things accord- 
 ing to outward excellency, and not to fee a beauty 
 in Gods people for want of outward excellency. 
 Some things that are fooliih, areonely weaknefsof" 
 reafon : ibme things are oppofite to the principles of 
 reafon, and where we fee (uch, we account thofc na- 
 
 turals: lb fome things arc inh"rmities,and argue w r eak- 
 
 things are 
 
 nefsof grace 
 
 but other tmngs are quite contrary 
 to the principles of grace, and amongft thole I know 
 none more evident then this, For people to judge of 
 things according to outward excellency, and not to 
 fee the excellency of Gods people through outward 
 meanes : this is an argument that the Goipel is hid 
 from thee, and fo thou art a loft creature : if the beau- 
 ty of the Goipel be hidjx. is hid to thole that are lofi: 
 
 It 
 
 i\7 
 
 Cap.17. 
 
■% 
 
 n'8 
 
 jCap.17. 
 
 Moses his Choice. 
 
 {ton ex 
 )erfonU f 
 iiem, fed ex 
 fide per fo- 
 nas. 
 
 Jam. x. 4 
 
 It is true likcwife of fuch as profefs the Gofpel, if 
 the beauty of them be hid, it is hid to thofe that are 
 loft. 
 
 Thirdly, if fo that there is fuch an excellency in 
 Gods people,, though under great afflictions it mould 
 teach us all to manifeft our refpecl to Gods people 
 that are mean •: It isamoftvile thing, to have the 
 faith of Chrifi in reject of persons : fays Tertullian, 
 We do not judge of fa h h by f er fons^ but of perfons by 
 faith : So do not look at men, to judge of them 
 according to outwards , but look to the inwards 
 of the foul, how they are cloathed within. What a 
 mameful thing is it for thofe that are Chriftians, that 
 know fpiritual excellencies, to look upon thofe that 
 are gay, and brave outwardly i What do thofe that 
 are gay and brave attire thetnfelves for, but to have 
 the eyes of men drawn after them * Let chikirens 
 eyes be drawn after them • but if they have rotten 
 fpirits, let them be fo looked upon, notwithstanding 
 they be in gay cloaths : but for thofe that are graci- 
 ous , Jefus Chrift looks upon them as his glory $ 
 2 Cor. 8. 23. The meffengers of the Church, the 
 glory of Chrift • and therefore we mould glory in 
 them much more. 
 
 The Apoftle S. fames fpeaks very bitterly to thofe 
 that he wrote unto, for having refpect unto perfons, 
 fays he. Are ye not then partial in your [elves, and are 
 become judges of evil thoughts ? as if he mould fay, 
 Do not your confeiences condemn you t Can this 
 ftand with grace I to have the faith of the Lord je- 
 fus Chrift in refpect of perfons-, Are yon become judges 
 of evil thoughts ? thole evil thoughts of yours, in 
 refpe cling thofe that are in brave apparel 5 Are you 
 ;L;. judges 
 
Moses his Choice. 
 
 judges of thole evil thoughts ? that is, to judge ac- 
 cording to them : Some render it thus 5 and are not 
 judges of evil thoughts t And fo the negative, that 
 is joyned to partial, is to be applyed alfo, to become 
 judges of evil thoughts: Have you fuch evil thoughts 
 as thefe, and do you not judge them to be evil t? No- 
 ting there is fo much evil in them, as it is to be won- 
 dered, that any mould have fuch evil thoughts, and 
 yet not judge them to be naught. 
 
 But how mould we manifeft our refpecl: to thofc 
 that are outwardly mean, that are gracious I 
 
 Firft, own them, and be not amamed of them, be- 
 fore your braveft kindred, for they are precious to 
 God and Chrift, and if you be aihamed of them, 
 you are amamed of Chrift himfelf , and it is juft 
 Chrift mould be aihamed of you another day : Are 
 they the glory of God, the treafure of God, and 
 the portion of God, and the peculiar ones of God, 
 and mall you be amamed of them < O no, but thofc 
 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 ? It is given as 
 a fpecial reafon, why the King of Babylon fent Am- 
 baffadors, and a prefent to He^ekiah, after he had 
 been lick, to teftirie his refpecl: to him, and to honor 
 him, becaulc he had heard, how that miracle of the 
 Suns going back was for him, as a fign of his reco- 
 very 5 The Sun was the God whom the Babylonians 
 worshipped ^ now becaufe their God had honored 
 He^ekiah fo much, the King of Babylon would ho- 
 nor him like wife. Abtdenfis in 2 Kings 20. God hath 
 wrought great things for his Saints, whereby he hath 
 put much honor upon them, he hath owned them be- 
 fore 
 
 219 
 
 Cap. 17. 
 
 o 
 
 uefl. 
 
 AnfVt. 
 
no 
 
 Cap. 17. 
 
 2. 
 How to 
 manifcft 
 bur ne- 
 fped to 
 gracicus 
 perfons, 
 chat are 
 outwardly 
 mean. 
 
 Moses his Qfoice. 
 
 fore all the world, let us own them with honorable 
 refpe&of them. 
 
 2. Again,blefs God that you may have any commu- 
 nion with them, to have the breathing of Gods Spi- 
 rit in them •, reioyce in their communion, and fellow- 
 fhip, and delight more in mourning with them in their 
 aftii&ions, then in all the jollities of the world, then 
 to be feafting, then to enjoy all their delightful bra- 
 veries. 
 
 3 . Again , the more they are contemned in the 
 world, and they fuffer in the world, the more do you j 
 reipect them, and own them • So long as Gods peo- 
 ple fuffer nothing, but have outward profperity as ; 
 well as others, fome will make of them • but if they j 
 fee them in contempt, then they leave them, and look 
 at them afar off: as it is with a mans Miniftery, when 
 a mans Miniftery is approved of by fome that are 
 rich, and the afTembly be filled with fuchj they count 
 fuch a Miniftery a credit to their Church • but if it 
 be fpiritual, fo as it may be but few of them undcr- 
 ftand it, and fo difcountenanced by fuch as thofe are, 
 then his Miniftery is not regarded : and as in the 
 efteem of the Miniftery ,fo in the efteem of the faints •, 
 when they are efteemed in the world,they will efteem 
 of them, but when the efteem of the world is taken 
 away, their efteem is taken away. 
 
 As it is with the Deer that is hunted, when the 
 Huntfman goes into the Park, he ftirs up all, and all 
 run together, but if one be fhot, and they fee the 
 blood run down, they will all puih him out of their 
 company: fo while Gods people goon, and are in 
 credit, and efteem with the world, others that are 
 flight profefforsof Religion will efteem them, and 
 
 they 
 
Moses bis Choice. 
 
 in 
 
 they mall be welcom into their company, till they 
 be ihot, and they fee difgrace put upon them, then 
 they look upon them with a lowry countenance. If 
 a man be travelling, and there be a Sun-dialby the 
 high-way, if the Sun mine, he will go out of his 
 way to take notice of it, but if the Sun do not (bine, 
 he may go a hundred times by and never regard it •, 
 and fo when the Sun mines upon Gods people, they 
 are much made of, but if a cloudy day do come, and 
 take away the Sunihine, they arc not efteemed, and 
 many people inftead of helping them in their afflicti- 
 on, will adde to their afHi&ion, and (ay, 7 on needed 
 not to have been fo forward, and to hai>e appeared fo 
 much^ It was your want of ivifdombro-ught yon into 
 tbistro.jtble y and the like. 
 
 If you had a gracious hearr, if you faw one of Gods 
 Servants go on in the way of God, and fuffer in that 
 way, though he had failed in forne particulars, you 
 would pais them by, and not be ready to take advan- 
 tage, to fpeak againft him for them : If a man do 
 plead for the King, every circumftance is not taken 
 up, and aggravated againft him \ and fo for thofe 
 that are for God, every circumftance mould not be 
 aggravated againft them : It is better for one to be 
 forward in Gods caufe, though he mould fail in forne 
 eircumftanceSj then to belukewariTu If a man be go- 1 
 ing earneftly.and do fall forward^ he re is not fo much 
 danger in that, as to fall backward; : fo a man .that is: 
 forward in that which is good, though he may carry 
 fome things indifcrcetly., and fijffer forne what that 
 way, yet his fall is but forward, and there is not fo 
 much danger in that, as in a time-ferver, and apoftatc 
 that falls backward, he may break his neck. And 
 
 there- 
 
 Cap.17. 
 
Ill 
 
 Cap. 17. 
 
 Moses his Choice. 
 
 therefore we fhould not aggravate the afflictions of 
 the Saints, if they be right in the main, we mould 
 countenance them, and appear for them, though we 
 venture fomething, as CMofes here, he might have 
 faved himfelf, and yet he had fuch a high efteem of 
 Gods people, as he would venture all for them : but 
 of this in the next Point. 
 
 Thirdly, If God does move the hearts of any, pre- 
 ciously to efteem of his people, though afflicted out- 
 wardly, hearken to a word of encouragement, Cer- 
 tainly thou art blelTed of God : It is a note or a won- 
 derful ftrong eye- light that thou haft, that thou canft 
 fee Spiritual excellency, through outward meannefs : 
 there is more skill in being able to fee the prccioufnefs 
 of a thing, then to fee the glory and luftre of it ♦, 
 that which is not true pearl, may have as much luftre 
 as the true, but the skill of the Lapidary is to know, 
 that is not precious, but the other, although it be 
 fuliied with dirt. It is a note of fmccrityof grace, 
 that thou loveft grace for grace : It is a note of the 
 power of grace, that thou canft pafs by that which 
 is a ftumbling to fo many. Certainly God will know 
 thy foul in adverfity, and will look through all thy 
 infirmities upon thee, that canft look with an honor- 
 able efteem upon his people through all afflictions : 
 And in that time when thou fuipeCteft the work of 
 grace in thee, this maybe one argument to uphold 
 thee,though thou canft not aifcern the work of grace 
 in thine own heart, yet thou canft prize it in another 5 
 it is an argument it is in thy foul, though now thou 
 canft not fee it •, though people want other notes, yet 
 this many have. 
 
 Fourthly, You that are the Servants of God, and 
 
 God 
 
Moses his Choice. 
 
 God hath fo ordered ir,as you are mean in the world, 
 mean in your parts and eftates, and mean in regard 
 of your friends, be not difcouraged, do not think, 
 / am a poor contemptible man or rveman^ no body looks 
 at me^ or regards me •, God hath a high efteem of you, 
 the Angels have a high efteem of you , the Saints 
 have a high efteem of you, and therefore be not 
 difcouraged. As you have it in Ifaiah 56. 3, 4. 
 Let not the Eunuch fay , / am a dry tree , for if 
 he will take hold of my name, and keep my Sab- 
 bath, / will give him an everlafting name^ better then 
 offons and daughters : Many , becaufe they are 
 outwardly mean, do go on difcouraged, and fay of 
 themfelves, We are dry trees t If thou didft but 
 fee the thoughts of Gods people,and fee the thoughts 
 of wicked men, as if thou couldft but unfold the 
 confeiences of wicked men, they do reverence thee, 
 and wiih they were in thy condition, if they were to 
 dye ; though you have not that refpeel: from the god- 
 ly which they feem to (hew to others, that they have 
 more ufe of, and are more ferviceable to them to do 
 their bufinefs, and fo there is a mew or more outward 
 familiarity, yet do not think but that you are more 
 highly efteemed then they are. 
 
 But fuppofe no man mould regard you,it is enough 
 that God does regard you • It is a notable fpeech of 
 Salvian^ Such as are truly bleffed in their own consci- 
 ences, cannot be mi ferable by the falfe judgements of 
 other men : But I lay, though that were enough^ yet 
 you have more, you have God, and his Angels, and 
 Saints, and the confeiences of wicked men, though 
 we mould not regard the efteem of the men of the 
 world, but go on in our way, onclybe careful that 
 ^ ___ they 
 
 Cap. 1 7. 
 
224 
 
 Op. I 7. 
 
 Moses his Choice. 
 
 they may not fpeak ill of our Religion- but the efteem 
 of the Saints is not flightly to be efteemed, for it is 
 ableffing of God, and therefore St. Paul was earned 
 with the 'Remans to pray to God for him, that hi* 
 fervice might be accepted of by the Saints. 
 
 On the other fide, for one to be in fuch a condition, 
 as thofe that are godly, wife, and humble, fhall call 
 their eftates into queftion, and be fufpitious of them, 
 fuch need look to themfelves : many that are truly 
 godly, may be very guilty of cenfuring, andfodo 
 much wrong, both to thoie that are godly, and to 
 Religion -, but take thofe that are wife, and humble, 
 and I fay, if fuch mould be jealous of me, I mould 
 have great caufe to be fufpitious of my felf •, for fuch 
 have the Spirit of God, and do know the things of 
 God, A jpiritual manjudgeth all things, and there- 
 fore we lhould make good ufe of their opinions of us-, 
 If they be afraid of us, we ihould fear our felves, as 
 ffaiah fays. There is no peace to the wicked, fays my 
 God-, that God that my foul hath intcreft in, fays, 
 there is no peace to the wicked * So when thofe that 
 have intereft in God, mall fay to a man, there is no 
 peace to thee, it fliould make his heart quake. Gods 
 people ought fo to walk, as to gain refpeefc from the 
 confeiences of men •, Do you (o walk as to gain any 
 fuch honorable refpect < Is there not caufe of fufpi- 
 tton ? In the name of Jefus Chrift I befeech you, let 
 it be your care fo to walk, with fuch heavenly humble 
 fplrits, as to hold forth the beauty of godlinefs unto 
 others, and to force refpect from them. As it is faid 
 of God, Holy and reverend is his name • How does 
 Gods name come to be reverend^ but by being holy f 
 fo it maybe faid of Gods people, Holy and reverend 
 
 are 
 
Moses his Choice. 
 
 are their names • if they be holy, their names are re- 
 verend, they will gain reverence from thofe that are 
 godly, and will force it from the bafeft wretches : and 
 therefore you that would have honor, and a name, 
 here is a way •■, you would be the fineft in all the com- 
 pany, and you think to get a name that way, you feek 
 to get riches, and fo to get a name^ this is not the 
 way, this does not cover the filth of fin, this cover- 
 ing is narrower then that you can wrap your felf in, 
 Ija. 22.26. but if you would get a name indeed, be 
 godly,and gracious,and holy,and then you (hall have 
 the tcftimony of the conferences of men, and that 
 is more then all their words, for there may be flattery 
 in their words. 
 
 Many Miniftcrs think if they fhould be poor and 
 mean, every one would contemn their Miniftery, and 
 therefore they think the way to have their Miniftery 
 refpected, is to get great livings-, this certainly is a 
 falfe way : A poor godly man that walks in his Mi- 
 niftery faithfully, and confcionably, will gain more 
 refpecl:,then others by all their great preferments. As 
 it was the fpeech of Boniface, that was a (JHartyr • 
 one askt him, whether it was lawful to give the Wine 
 in the Sacrament in a wooden cUp ^ Time was, fays 
 he, when there were wooden Chalices, and golden 
 Priefls-, but now there are golden Chalices, and wooden 
 Priefts : This was the way of Paptflry, for to have 
 outward bravery, and thought to gain mens devotion 
 that way •, but when there were wooden Chalices, 
 when things were carry ed meanly, that did not take 
 away the dignity, of the Miniftery, but by the holi- 
 nefsof their lives, they were eftecmedof the more, 
 and the Ordinances were not accounted the worfe 
 CL . by 
 
 Z2 5 
 
 Cap. 17. 
 
n6 
 
 Cap. 1 7. 
 
 Moses his Choice. 
 
 by the outward fimplicityof them, but the better. 
 Let us that are acquainted with any thing of the 
 minde of God, know that there arc better things to 
 gain refpccl: to Religion, and to our felves by, then 
 all the outward things-, be not afraid therefore of fuf- 
 ferings, be godly,anci let furFerings be never fo much, 
 and your name will be precious. Thofe who wandred 
 up and down in [beep-skins, and goat- skins, Hcb. 11. 
 yet obtained d good report by faith. 
 
 Laftly, if a gracious eye can fee fo much excellen- 
 cy in the Saints, in outward meannefs, how much 
 more ihall they fee when they come to their glory, 
 when all the treafures of Heaven ihall come to be 
 opened, and all the good of Heaven let out to them, 
 when they fhali be wholly free from fin, when the 
 robes ihall be brought out,and the glorious garments, 
 and they ihal walk with Chrift in white? If they be fo 
 glorious when they are on the dunghil, what ihall 
 they be when they are in their Kingdom, when the 
 Bride ihall come trimmed, when there ihall be a fuit- 
 ablenefs to that Bridegroom Jefus Chrift •, and God, 
 and all the Angels ihall come to folemnize the mar- 
 riage i There mall be a time here, when wicked men 
 fhall take hold upon the skirt of a Ie n?,and fay/ rvil/go 
 %vithyou,for I have heard God is with you: How much , 
 more afterwards will the great ones-and mighty ones 
 of the earth be ready to catch hold upon the Saints 3 
 and fay , that we might go with yon , though itivere 
 but to attend upon you ? This is the day of viiication, 
 1 Pet. z. 12. in which they ihall glorine God. 
 
 There are three days of vifitation, and in all thofe 
 days. of viiitation men mall gionfie God in the behalf 
 of Gods people. 
 
 Firft, 
 
Moses bis Choice. 
 
 227 
 
 Pirft, When the time fhall come that God fhall ^P - 
 vifit their fouls , and work any good upon their 
 fouls. 
 
 Secondly, the time of affliction, when they are 
 upon their tick-beds : though in profperity they 
 contemn you, and fpeak evil of you, yet in the | 
 day that God (hall vifit them, and lay his hand 
 upon them, then thcylhail fay, This is the onely 
 people that live upon the earth, and fend for fuch 
 a one. 
 
 Thirdly, they fhall glorifie God in the Day of 
 Judgement, when they fhall fee the glory of thefe, 
 and they (hall fay, Thefe are thofc we defpifed, and 
 called Hypocrites, now we fee they arc no Hypo- 
 crites: as thofe fooliih Virgins that wanted oyl, 
 when the Bridegroom came, then they asked oyl of 
 the wife Virgins •, it may be before they would 
 not acknowledge it Avas oyl, it was water with 
 them before, but now it is oyl: fo now they fhall 
 fee they were godly, and not hypocrites, and they 
 were not notions that they heard of, but realities. 
 And thus much of the excellency that a gracious 
 heart does fee in thofe that are godly, though 
 never fo mean and afflicled outwardly. The fifth 
 Point is, 
 
 m 
 
 Q 2 
 
 CHAP. 
 
228 
 
 Cap. 1 8. 
 
 Doc?. 1 ) 
 
 Why we 
 thouJd 
 
 nvn the 
 Viints ir 
 heir fuf- 
 xrin'-s. 
 
 Moses his Choke. 
 
 Chap. XVIII. 
 A gracious heart will appear for the people of God, 
 w hat foeverfu ferings may follow upon it. 
 
 A Gracious heart will appear outwardly with 
 Gods people, and be on their fide, whatfoever 
 fujfe rings may follow upon it. Many things 
 ufefu! for the opening and enlarging this point, fali 
 into the former, and therefore I (hall be the briefer in 
 it. The Point is of great ufe in thefe times, wherein 
 God calls for fo mucrl appearing in his caufe, for his 
 people •, but generally men leek a fafe way to them-, 
 felves as they think, to keep their Religion within, 
 and not to venture themfelves, by appearing what 
 they are ^ and if any (hall be fo forward, to appear 
 outwardly what they are inwardly, thefe are deferted. 
 St. Pauls complaint, 2 Tim. 1. 15. and chap.q. \6. 
 may juftly be the complaint of many of Gods Ser- 
 vants in our times 5 Thou know eft that all they which 
 are in Afia be turned away from me^ of whom are Phy- 
 gellm, and Hermogenes : sltmyfirjt anfwer no man 
 flood with -me, but all men forfook me. This is no new 
 thing in the world, every age affords many examples 
 in this kinde, and ours excels - 7 but certainly, it is the 
 duty of all who would approve themfelves to God, 
 to be willing to appear with, and for the Saints in 
 their troubles. 
 
 .- Firft, the Saints are dear to God, therefore God 
 will certainly take it well at the hands of fuch as 
 ihal! joyn with them in their affliction, and appear for 
 them : if any mould fee your childe in afrlic1:ion ; and 
 danger, and hazard himfelf in joyning with your 
 
 childe. 
 
Moses his Choice. 
 
 childe, in his affliction, and danger, you would take it 
 well at his hands. 
 
 Secondly, they holdout the honor of God in the 
 world, in their iuffrrings, they are Gods vvitneiTes •, 
 Ifaiah 44. 8. They (land for God h in appearing there- 
 fore for them,and their caufe,yc 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 affliction •, the bell: have flcih and 
 blood, and if they be deferted in their caufe, much 
 advantage is given to temptation •, Wo to him that is 
 alone : If any ihould tail, 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 ot Gods feivants in affliction fhall 
 go to God, and make their means to him, and in the 
 grief of their fouls tell him, how you have left them, 
 how they are alone info great a caufe, whereas fuch 
 and fuch might have afforded much help and encou- 
 ragement 5 lurely this will witnefs fearfully againft 
 you, and it will go ill with you-, Certainly you bring 
 much guilt upon your fouls, in delerting the Saints 
 in the time of their affliction : Hence P^v/prayed,that 
 God would not lay to the charge of thofe in Afia that 
 left him in his fir fl anfrver. 
 
 Fourthly , not appearing , is a betraying the 
 truth : It is a fpeech o^ ZuingltM, in his third E- 
 pflle . We muy as well with Dioclefian, worihip at 
 the Altar of tfvfiter or Venus 5 as hide our faith un- 
 der Antichrifi : He that is not with me^ is dgaii fi me y 
 fays chriji. 
 
 Fifthly, Chriit appears mod for his people in their 
 Q^3 afflictions, 
 
 ii9_ 
 
 Cap.iS. 
 
 4- 
 
 Ai ItJA 
 
 dorareydc 
 r btAtui- 
 
 '' 1,10 fl- 
 
 iem incut 
 
 :rre 
 
 ZuTgl 
 
 ep $ 
 
 5- 
 
230 
 
 Cap. 1 8. 
 
 6. 
 
 Moses his Choice. 
 
 afflictions, when they arc at the loweft •, Ifaiah 63 .9. 
 In their affliction he was afflicted, the Angel of his 
 pre fence was then with them, his love and his pity was 
 towards them^ he bare them, and carried them : Pfal. 
 69.9. Thecal of thine houfle hath eaten me up, the 
 reproaches of them that reproached thee, are fain up- 
 on me. You know the place is fpoken of Chrift, and 
 thefe words were fpoken when the Church was in a 
 very ill cafe, as appears in the Pfalm. 
 
 Sixthly, times of affliction are the efpecial times 
 to manifeft our true love to the Saints,which are near 
 to us in many bonds. It is an ill part of a wife or 
 friend, to forfake husband or friend when in affli- 
 ction, fofephtts reports of Herodias, wife to Herod 
 the Tetrarch, who when the Emperor had deprived 
 her husband of his Tetrarchy, and banifhed him, an- 
 nexing his Tetrarchy to Agrippa his kingdom, under- 
 standing that Herodias was Agrippa's fifter, the Em- 
 peror gave her her husbands fubftance,fuppoiing that 
 (he would not accompany her husband ^ butfhe an- 
 fwered the Emperor, There is a caufe that hinders me 
 from partaking the benefit of your bounty, the affe- 
 ction I bear to my husband, whom if I mould forfake 
 in this his mifery, it would very ill befeem me, in that 
 I have been a partner with hrm in his felicity : the 
 Emperor difpleafed with her anfwer, banifhed her 
 likewife with her husband : a brother^ a friend, a wife % 
 is for the time of adverfity. 
 
 Efpecially hence it is recorded of Davids brethren, 
 and fathers houfe, 1 Sam. 22. 1. When David was 
 perfecuted, and came to the Cave of Adullam, when 
 they heard it, they went down thither to him • they 
 ventured the difpleafure, the rage of Saul, the for- 
 feiting 
 
Moses his Choice. | 231 
 
 feiting all their eftates, to go down to David their Cap. 18. 
 broiher,both his father and mother was there,though ' 
 very old now, as appears ver. 3. Bajils forwardnefs C hr >f l * 
 in appearing tor his friend in danger, mightily aftect- 
 ed Chryfoftom: he tells of him,that he hazarded him- 
 felf much, to deliver his friend in danger, and being 
 blamed by fome for venturing ib much, he gave this 
 anfwer, I have not learned to love otherwife, I know EgojHtcr 
 not how to manifeft my love bat thus . |jy* Mn 
 
 Seventhly, when Gods people fuffer mod in Gods 
 caufe, it is then moft honorable to be called forth to 
 appear for it, toafflft in it. Amongft the Perfians, 
 the left hand is accounted the moft honorable. Xeno- 
 phon reports of Cyrus, that thofe whom he honored 
 moft, he placed at his left hand, upon this ground, 
 becaufe that hand was weakeft, and moft fubjecl: to 
 danger • the moft honorable of the kingdom were fet 
 to defend, where there was moft weaknefs and moft 
 danger : If the people of God be brought low, if 
 they be brought under by affliction, 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- 
 ing with them in their affliction, lliall be highly re- 
 warded of God. When David was in his affliction, 
 perfecuted by Saul, Abiathar fed to him with the 
 Ephod, and abode with him . Although fclf-refpecls 
 might move him, Saul having {lain his- father, and 
 fourfcore and four priefts of the Lord, and if he had 
 not efcaped, he had gone to it too •, yet becauie he 
 was with David in his affliction, mark how Solomon 
 refpects him for it, 1 Kings 2. 26. Thou art worthy 
 <±A of 
 
*? 2 
 
 Moses his i hoke. 
 
 Ufr h 
 
 l8. C 
 
 Cip.iS. of death, but J will not pit thee to death, but go to 
 Anathoth, te thine own fields, beca.fe thou* barejtth e 
 A k of the Lord G od before /ny father David, andbe~ 
 caufe :ho'( h.ifl been afflicted in allrv herein my father 
 was afflicted. 
 
 J- oj 'ep hits reports of Agrippa, that being bound 
 with chains, and fent to priibn by Tiberius, for wiih- 
 inu Cains in the Empire 5 one Thaumafm one of 
 Cants his Servants carrying a pitcher of water, met 
 him, and Agrippa being very thirfty, delired him to 
 give him drink, which he willingly did 5 upon which 
 K_A<rrippa faid , ihk fervice thou haft done in 
 giving me drink } fiall do thee good another day : af- 
 terwards when Cains was Emperor, and Agrippa 
 was made King • he firft begged Tha'm&ftus his ii- 
 ber:y of the Emperor.and maJe him a free man,then 
 he made him his chief Officer over all his arrairs,and 
 after his deceafe, he took order he fhould continue 
 in the fame office with his ion. This Agrippa was a 
 wicked man, who thus rewarded him that relieved 
 him in his athi&ion : it was the fame Agrippa whom 
 the Angel iinote,and was eaten up of worms, becaule 
 he gave not glory unto God : How much mqrc then 
 will Chnft reward thofe, who iball give him in his 
 members, cups of water in their afh'.ction, yea, who 
 (hall fo joyn with them, as to hazard themfelves 
 for them i iurely they ihall nor go without their re- 
 ward, when Ghrijfl; comes in his glory, he willowr 
 them. 
 
 But how mi.ft we appear i what doth this point re- 
 quire or us < 
 
 Firft, when Gods fervants, and their caufe, are ac- 
 cufed, and condemned, you muft not be filent, you 
 
 muft 
 
 Anf'W 
 H w t > 
 
 :p~Cr, tot 
 
 Goc's p^> 
 pic in 
 
 thesr fuil • 
 
 rings. 
 
Moses his Choice. 
 
 n 
 
 muft nor let it pafs, as being afraid to be accounted 
 one belon^in^ to them. Luther in an Epiftle to Statt- 
 pitius , a German Divine , fays, Tkit when $t\us 
 Chrifl is condemned and blajphemed, it is no time to 
 fear^ hut to cry out • yea he profeffes, that he had ra- 
 ther be accounted any thing, then to be accufed of 
 wicked filence in Gods caule^ Let me be reputed 
 proud^covetotis , an adulterer j amurtherer, an enemy 
 to the Pope, guilty of all kinde of vices, fo I be not 
 found guilty of wicked filence, when the Lo'd Chrift 
 fujfers. In Eufebuts his Hiftoiy, /. 5 . c. 3 . we finde 
 a Letter that the Chriftians of Vienna, and Lyons in 
 France, Cent to their brethren in Afui and Phrygia, 
 in which they tell of a notable example of a brave 
 Noble man , Vctiits Epagathm , appearing in the 
 caufeof the Chriftians, not being able to bear their 
 unj'^ft dealings againft them, when he heard thofc vile 
 accufations a^amft them, and condemnations of 
 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 admit of his petition, but onely asked him 
 it he were a Chriftian, he profeffed aloud, that he 
 was, and lb Avas taken amongft the number or Mar- 
 tyrs, and called the Advocate of Chriftians. 
 
 Secondly, appear for them,by vilitmg them in their 
 troubles -, that is a ipecial duty that Chrift looks for, 
 and will examine at the great Day, whether it hath 
 been performed, nenotlbyof this, left you mould 
 be fuipeeted to be one of them. Chryfofom'm an 
 Oration upon the praife of two Martyrs, fays of 
 Chriftians, that thev would not be kept from vilking 
 the ConfefforsiriPnibn, akhouehit was tbi bidden 
 
 wit a 
 
 Cap.18. 
 
 Inven'w 
 fafie fijer. 
 
 adulicr,bo- 
 micida, 
 Jvtipapa, 
 & omnium 
 vitiorum 
 rem, mouo 
 imf/ifrfoh 
 tit non ar- 
 guir dura 
 dommui 
 patitur., 
 Lurh cp. 
 30 Sta ; pi- 
 tium. 
 
 2. 
 Ttmetji 
 
 nr.'.hh ler 
 roribys, 
 minis & 
 fpritulU 
 
 lift it 
 cr.it Chr. 
 i>i I uv n 
 tinuni & 
 Max mun: 
 Or t. 
 
Cap.iS. 
 
 Thud. l.<\ 
 biji. ted. 
 c. 3Z. 
 
 Moses bis Choice. 
 
 with many threatnings, terrors, and it was great dan- 
 ger to them. 
 
 Thirdly* we muft be ready and willing to entertain 
 fuch as fuffer. 
 
 Fourthly,we muft ufe all the intereft we have in any 
 friends, improve all opportunities for the relief of 
 fuch as furTer. 
 
 Theodoret tells a famous ftory of one Terentius^ a 
 Captain in the Emperor Valens his Army, who re- 
 turning from Armenia with a great Victory, the Em- 
 peror bade him ask what reward he would h he onely 
 asked as a recompence of all his Service, that there 
 might be granted a Church to the Orthodox in An- 
 tioch, that they might freely meet in publique: this 
 he knew could not but be exceeding difpleafing to 
 Valens the Emperor, becaufe he was an Arrian, and 
 fo it proved, for the Emperor tore his Petition, and 
 bade him ask fomething elfe-, but "terentim gathered 
 up the torn pieces of the Paper, andfaid, This I ask 
 as a reward of my Service, and I will ask nothing elfe. 
 How few wil now improve fuch intereft in great ones, 
 fuch opportunities for the relieving the perfecuted 
 Servants of God? 
 
 Fifthly, we muft improve all our gift /, fart s, abi- 
 lities for them, in pleading for them : Thus in the 
 Primitive times, God ftirred up many of great learn- 
 ing, of excellent parts, to plead for the perfecuted 
 Chriftians, who did much fervice this way : as f 'li- 
 ft in CM any, in his Apologies •, and Tertullian, and 
 one Arijlides an Athenian Phylofopher, a man admi- 
 rably learned and eloquent , becaufe the Emperor 
 then was much delighted in learning, he made ufe of 
 his eloquence and learning, for Chrfft and his Saints, 
 
 making 
 
M 
 
 OSES 
 
 hi* Cl 
 
 mce. 
 
 2 S5 
 
 C. 4. 
 
 £e»r, 
 
 MagL 
 Cent. 2. 
 c. j J>. \6 
 
 making eloquent Orations before the Emperor for Cap.iS. 
 them : and another Quadratm Athenienfis , when E "f 1 ^ 
 Adrian came to Athens, he prefented a Book to him, 
 pleading for Chriftian Religion-, God blefled the 
 endeavors of thefe much , for the mollifying the 
 Emperors heart towards the Chriftians. 
 
 Sixthly, we muft be willing to fuffer with them \ 
 we muft be willing to lay down our lives for the bre- 
 thren, much more fuffer with the brethren : we muft 
 be willing to have fellowship with them, notonely 
 in their priviledges, but in their fufferings, Rev. i. 
 5?. I^fohn who alfo am your brother^ and companion in 
 tribulation, and in the Kingdom and patience offefits 
 Chrifi t many are willing to be brethren,-and compa- 
 nions in the kingdom, but not in tribulation, and in 
 the patience of Jefus Chrift •, Heb. io. 33. it was the 
 commendations of thofe Chriftians mentioned there, 
 that they were companions of thofe that were ill ufed 
 for the caufe of Chrift. 
 
 Wherefore for application, let us know our duty, 
 and mew our felves more ready and forward to joyn 
 with, and (hew our felves to the fervants of God in 
 their perfecuted eftate j in the times of their profpe- 
 rity there is not fo much need we fhould manifeft our 
 felves to be for them 5 this is the time wherein we are 
 called, efpeciallyto manifeft our love to them, our 
 iidmg with them j The greater their affliction is, the 
 more we muft appear for them : When the people of 
 God were in a comfortable eftate in Egypt, as they 
 were in fofephs time, tfojeph did not leave the Court 
 to joyn with them, but when they were in an afflicted 
 eftate, as in CMofes his time, CMofes left all to joyn 
 with them 5 here you have a tryal upon what fide you 
 
 will 
 
2^6 
 
 Cap.iS. 
 
 Moses his Choice. 
 
 will be, now you have an opportunity to witnefs for 
 God. 
 
 Thofe words, ffofea n. 12. J>udah rnleth with 
 God, the old Latinehath it^Teflis defcendit cum Deo, 
 He defcends a witnefs with God, and to the words will 
 bear,if the pricks be altered,which may be,being ac- 
 cording to the opinion of many put in,m latter times- 
 Ribera maintains this reading, and hath two good 
 notes upon it : 
 
 Fiift, Others leave the true worfnip of God, but 
 Iudah continues, and fo witneifes to his truth. 
 
 Secondly,//^ defcendsjie is content to be in a lower 
 condition • though he be fewer, and not lb flounlh- 
 ing as Ifrael, yet if he may be Gods witnefs, he is 
 content. Thus mould we be willing to dclcencj to 
 witnefs for the truth, to leave the flouriihing peo- 
 ple of the world, and to joyn with the loweft and 
 meaneft. 
 
 Ordinarily men deal with the fuffering fervanrs of 
 God, as Demos de.alt with St. JPrf«/,they foriake him, 
 embracing this prefent world • but if you finde any 
 inclination of heart that way, conceive as if Chrifr. 
 were now fpeaking to you, Will you alfo for juke me ? 
 Take heed of flattering your felves, of putting off 
 this duty with any vain pleas,or pretences, or excufes*, 
 God fees what lies at the bottom. We read Iudg.$. 
 divers of the Tribes are blamed, for not coming m 
 to help to joyn with Barak and Deborah-, and in their 
 rebuke,their excufes are mentioned, asfome were to 
 follow their bufinefs at fea, they could not come : and 
 eipccially Jfier, he was to (land in his own breaches 
 to defend himfelf, ver. 17. Reuben mud follow his 
 bufineis, and look to his Jljeep, he could not come, 
 
 ver. 16. 
 
M o s E s his Choice. 
 
 ver. 16. yet thefe are rebuked, but Zebulon and 
 Nepthali are commended for a people that jeoparded 
 their lives unto the death, they are honored for this. 
 The people of God were now in a low condition, in 
 great affliction, and noexcufe could ferve turn, for 
 their not joymng with their brethren 5 whatfoever 
 neceflities, inabilities wc may pretend, that keep us 
 from appearing in the behalf of, and joyning with 
 Gods people in their afflicted eftate, it will not bear 
 us out before the Lord ♦, In times of ftorm, all fliould 
 come in and help. The two Tribes and the half on 
 the ether fide Iordan, mud not think to abide peace- 
 ably in their poficflions, while their brethren were 
 warring for theirs, but they muftjoyn with them in 
 their battels, until they were in their polTefiions like- 
 wife. 
 
 It is a fore and great evil, not tojoyn with Gods 
 fervants in their troubles- but how great an evil 
 then is it , to adde affliction to their affliction , to 
 joyn with their enemies againft them , efpecially 
 when they are weak in their fuffering condition i 
 Gods wrath againft Amalek was, becaufe he came 
 out againft Ifrael in the wildernefs, and not onely fo, 
 butimotethe hindmoft of them, even ail that were 
 feeble hehinde them, when they were faint and wea- 
 ry, Dent. 25.18. Now you fhali finde that the wrath 
 or God was never fo dreadful againft any, as againft 
 the Amah kites : for, 
 
 Firft, obferve what exprenions of indignation the 
 Lord hath againft them. 
 
 Firft, This wickednefsof Amalek, and his deftru- 
 ction, muft be wrote for a memorial in a beck, and re- 
 he arfed in the ears of" Iojhtta. 
 
 Secondly, 
 
 Cap. 18. 
 
i^8 
 
 Cap.iS- 
 
 Moses bis Cboice. 
 
 Secondly,God will utterly put out the remembrance 
 of Amalek from under Heaven. 
 
 Thirdly, The Lord fwcars that he w'dl have war 
 with Amalek , from generation to generation-^ all thefe 
 Exod. 17. 14, 16. 
 
 Fourthly, Gods anger for manj years after continu- 
 ed again f Amalek. Numb. 24.20. His latter end-all 
 be^ that he peri jli for ever : and Beut. 25. 19. Mtjes 
 gives a charge, that after Ifr*cl was poiTefTed of his 
 inheritance, that hemuft blot out the remembrance 
 of Amalek from under Heaven, Thoufhalt not forget 
 it. And further, although at the fir ft, when Amalek 
 came againft Ifrael^ there was a great (laughter of 
 them,yet more then four hundred years after, 1 Sam. 
 15.2. God fays, He remembred what Amalek did to 
 Ifrael y and gave a charge to Said to go andfmite 
 them, and utterly to deftroy all they had, not to fpare, 
 but to flay Man and Woman, Infant, Suckling, Ox, 
 Sheep^ Camel, and Afs ., and it is obfervable, where- 
 as in all other places that were not of Canaan, though 
 they did fmite the male, yet they were to fpare the 
 women, the little ones, and the cattel^ and all that 
 was in the City, as Deut. 20. 14. but not fo in Ama- 
 lek, yet Amalek was not of Canaan • God had a 
 more fpecial quarrel againft Amalek, then againft any 
 of the other Countries : Yea, whereas in Canaan, 
 although men and women were deftroyed, as in Ai, 
 Iojh. 8. Tetthecattel, and the fpeyl of the City they 
 took to th em f elves, vcr. 27. but they might not do fo 
 in Amalek , the deftroying the Cattel , and all 
 there was in it, was for the greater horror, tofhew 
 what an abominable, and an ace urfed thing ^Ama- 
 lek was. 
 Yctj 
 
Moses 
 
 bis Qrtice. 
 
 *39 
 
 Yet further, although in Jericho they deftroyed Cap.18. 
 men, women, and cattel, and fb it was more accurfed 
 then \_Ai, for there the cattel were faved 5 yet in Je- 
 richo the gold, [ilver, brafs, iron, were confecratcd 
 unto God, Iofh. 7. 19. but fo it muft not be in Ama- 
 lek, for that muft be more accurfed then Jericho. 
 And God was fo ftrongly fet upon revenge of this 
 people, that becaufe Saul fpared Agag, and the fat 
 of the cattel, though in pity, though under pretence 
 of Sacrifice, the Lord therefore rejected him, and ac- 
 counted his (in as rebellion and witchcraft, fe as he 
 would not have Samuel fo much as mourn for him, 
 1 Sam. 16. 1. And when Agag was brought before 
 Samuel, becaufe he was the King of the Amalekites, 
 Samuel, though he were a loving fweet natured man, 
 yet he took a (word, and himfelf hewed him in pieces 
 before the Lord, being filled with Gods indignation 
 againft Amalek, 1 Sam. 15. 33. And ffalmSj.y. 
 Ammonzn&Amalek is joyned together- God pro- 
 nounces of the ^Ammonite, that to the tenth gene- 
 ration none of them jhould enter into the Congregati- 
 on of the Lord for ever-, Why * Becaufe they met 
 not Gods people in the way, with bread and water, when 
 they came up out of Egypt, Deut. 23.4. but hired 
 Balaam to curfe them. 
 
 God expects that his people in their afflicted eftate 
 fhould be relieved, and not curfed * the curie of the 
 Lord will purfue thofe, who deny help to them in this 
 condition, efpecially fuch as feck to adde to their af- 
 >fliction. What was the reafon that Shimei muft not 
 go to his grave in peace f It was becaufe of his rayl- 
 ing againft David, when he was in his affliction -The j 
 Jews gave Chrift gall a nd vinegar when he was upon r 
 the) 
 
240 
 
 Cap. 1 8. 
 
 Obadiah 
 12.15. 
 
 Moses his Choice. 
 
 the Crofs, this was a great aggravation of their fin : 
 take heed that you give not the (ervants of God gall 
 and vinegar when they are upon, or under the crofs ^ 
 God expects you mould bring oyl to their wounds, 
 not pour brine in •, many think they may fafely tram- 
 ple upon fuch as are down- when the hedge is broken, 
 when a gap begins to be made, every one treads it 
 down lower and lower : but know, when the day of 
 the recompences of Si on mail come, all the wrong 
 done to Gods Servants, who were not able to refift 
 the malice of men, fhall be recompenced to the full, 
 efpecially fuch wrong as was done them in their affli- 
 ction 5 God takes it ill that any mould once look up- 
 on his people in the day of their affliction, except it 
 be to pity them, and to relieve them. 
 
 J am very [ore difi? leafed with the Heathen, fays the 
 Lord, Zach, 1. 15. Wherefore? They helped for- 
 ward the affliction , and mark it, it was that affliction 
 that was upon Gods people, out of Gods difpleafure 
 for their fin : and does God take that fo ill, that that 
 affliction fhould be helped forward i how ill then 
 will he take it, how forely will he be difpleafed, when 
 the affliction that his people fuffer for his name, is 
 helped forward < Let us take heed of any hand in 
 fuch an evil as this -, but let us know that it is our ho- 
 nor, and will be great advantage to us, to appear for 
 to be helpful, and comfortable unto the Servants of 
 God in their fufrerings*, to be Obadiahs, Ebedmelechs, 
 to the Prophets of the Lord, obadiah pleads this 
 with the Prophet, 1 Kings 18.13. Was & not told my 
 Lord what I did ? when he was afraid of danger, 
 that thereby he might be delivered : And God bade 
 Jeremiah, chap. 39. 16, 17. Go to Ebedmtlech, and 
 
 tell 
 
M o s e s his Choice. 
 
 tell him, Behold^ I will bring evil upon this City, 
 but I will deliver thee in that day , thou 'fialt not be 
 given into the hand of the men of whom thou art 
 afraid. 
 
 We read likewifc, i Sam. 15. 6. of a merciful 
 work of Gods providence towards the pofterity of 
 fuch, who had been kinde to his fervants in the times 
 of their trouble, namely the Kenites • when ^Ama- 
 lek was to be deftroyed, Saul lent to the Kenites to 
 depart from among the Amalekites y left they be de- 
 ftroyed with them : Why { For ye fl?ewed kindenefs 
 to all the children of ifrael, when they came up out of 
 Egypt : Who were thefe Kenites ? How long fince 
 was his kindenefs mewed i What was this kindenefs i 
 For the firft, The Kenites were the pofterity of $e- 
 thro, CMofes his Father in Law • this you may fee, 
 ^fudges 1. 16. For the fecond, This kindenefs was 
 four hundred and twenty years before this time at the 
 leaft, for fo long it was from the Children of ifraels 
 being then in the wildernefs, and this time of Sauls 
 reign. For the third, It is thought of fome to be 
 the kinde vifit of Ie thro , vifiting his fon in law, 
 andlfrael'm the wildernefs •, and befides, directing 
 him in a way of government of the people , that 
 he might not wear away himfelf, which was a great 
 blefling to Ifrael at that time. And further, where- 
 as UWofes defired him to go with him to direct 
 him in the way of the wildernefs , where they 
 mould go •, it is like he did it in part, but though he 
 did not ftay with him, but returned to his Coun- 
 try, yet it is probable that fome of his children ftaid, 
 and went along with Ifrael, and were helpful to them 
 in their way : for Iudges 1. 16. The children of the 
 
 R Kenite, 
 
 Cap.iS. 
 
14* 
 
 Cap. 1 8. 
 
 Moses his Choice. 
 
 Kenite, arc {aid to go up out of the city of pdm 
 trees with the children of ludah, now this is by Je- 
 richo, the firft City the Ifraelites took in Canmn, as 
 appears Deut. 34. 3. therefore its like that they ac- 
 companied Ifrael along in the wildernefs , and fo 
 fhewed kindenefs unto them, which the Lord here re- 
 members. Ye who are willing to mew kindenefs to 
 Gods people in their affliction, know there is mercy 
 laid up in (tore for you,and your poftcrity: that childe 
 not yet born may many years hence have the bleffing 
 of this your love. 
 
 Let no vain objections therefore, no carnal reafon- 
 ings hinder you in this great and honorable fervice 
 of Chrift, for appearing for, for defending of, re- 
 joycing in the perfecuted, defpifed, afflicted Saints 
 of God, be not amamed of them, look not fliy up- 
 on them,deal not ruggedly with them,let your hearts 
 and houfes be open to them, let their fpints be com- 
 forted, their bowels be refrelbed, their names vindi- 
 cated, their caufc maintained, their perfons honored, 
 their forrows eafed, their burthens lightencd,by what 
 you have, or can do, by your felves or others : If 
 there be any coniblation in Chrift, if any comfort of 
 love, if any fellowship of the Spirit, if any bowels 
 and mercies, if any hope, any defire that Jems Chirft 
 mould know your fouls in the day of your adveriity, 
 fulfil this truth now opened before you , apply ed 
 unto you, this duty urged upon you. It may be ibme 
 of you have been Olfofes's , fuch as have been 
 drawn out of the water, out of great aftii&ions, be 
 you now Mofes's to others, feck to draw them out if 
 it may be, howfoever to relieve and help them, while 
 they are in the waters $ and the bleiTing not ofMofes, 
 
 but 
 
Moses his Choice. 
 
 but of Jefus Chrift, the mighty Savior, the great 
 ftander up for, and comforter of his people, in times 
 of itraights,beupon you. 
 
 *4? 
 
 Ch ap. XIX. 
 
 Enjoyment of communion with Gods people, is worth 
 the enduring much affliction. 
 
 WE are now come to the fixth doctrinal 
 Point that we have here in this part of 
 Mofes choice , That the enioyment of 
 communion with Gods people, is worth the enduring 
 of a great deal of affliction. Mofes choofes to fuffer 
 affliction with the people of God • he faw they were 
 Gods people, and that it was a good thing to be with 
 them^and therefore rather then he would not be with 
 them, he was content tolofc all the honors of Pha- 
 raohs Court, and put himfelf under the ibreft affli&ion 
 that he could meet withal,nothing mould hinder him 
 from joyning with them. 
 
 - In the worft times of the Church, wherein the 
 hardeft things were to be fufTered in joyning with 
 Gods people,yct even then would thofe who had gra- 
 cious hearts chpofe to be with 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 feparation between the ten Tribes ,and the 
 reft, when the ten Tribes left the Tcmple,left the Or- 
 dinances of God, and followed after Jeroboam • this 
 was a very hard time, and the rather becaufe Jerobo- 
 am fet watchers, to obferve who would go from him 
 unto Judah to joyn with Gods people there , for 
 
 R 2 there 
 
 Cap. j 9. 
 
 Doct.6. 
 
244 
 
 Cap. i p. 
 
 Moses his Choice. 
 
 there remained the true Church. And this is the 
 meaning of that place,//*/*. 5. \Mearye this Priefis, 
 and hearken ye houfe oflfrael, and give ye ear houfe 
 of the king, for judgement is towards you^ becaufeyeu 
 have been aflnare on Mi%j?ah^anda net Jpreadupon Ta- 
 bor: Now thefe two places, were places that were be- 
 tween Samaria, the ten Tribes, andrferufiilem^ who- 
 foever fhould go from them to Jerufalem^o joyn with 
 Gods people there in the true worlhip of God, thofe 
 that were fet at Mi\pah and Tabor , would fpy them, 
 and fo they were ready to be takenrThis was the hard 
 condition of Gods people then^and they did mightily 
 (corn at thofe that would go to ferufalem to wor- 
 fhip, and to joyn with them in that way of worfhip. 
 And therefore Ama^Jahhld to Amos , (Chap. 7. 
 ver. i2.)0 thoft Seer, go, flee thee away into the land 
 of fudah, and there eat bread, and prophefie there : as 
 if Ama^iah mould fay, fudah is a fitter place for you 
 then this, you are fo precife^ mdftrict, you had need 
 be gone to fudah, we are Idolaters here, and no true 
 Church but in fudah, fuch as you are, had better be 
 gone to Judah : And fo it is ufual for thofe that are 
 carnal and prophane, to fcorn at thofe that are godly. 
 Yet though things were fo hard in thefe times, that 
 there were watches and fpies fet to watch over them, 
 and they did contemn thofe that did look towards 
 tfuddh, yet thofe that were godly would not be dif- 
 couraged, but would go, and joyn with Gods peo- 
 ple notwithstanding all this : and therefore you 
 have it in 2 Chron. 11. 16. what was the way of 
 Gods fervants in that time, when it was fuch a dif- 
 ficult thing to joyn with Gods people : k_AU fuch as 
 fet their hearts tofeek the Lord Cod of Ijrael : there 
 
 were 
 
Moses his Qioice. j 245 
 
 were a company of them that would ftay in Samaria, 
 that might have good willies, that times were better, 
 and things were better, but would not fuffer any 
 thing, to go and joyn with Gods people, where they 
 might have the Ordinances in a pure maner •, but all 
 fuch as fct their hearts to feek the Lord, and re- 
 folved whatsoever came of it, they would have God 
 in the purity of his Ordinances, they went up to fc- 
 rufalem : And 
 
 So it was in the Primitive times jhcy were very hard 
 times for Gods people, and the people of God, and 
 Chriftians were difcovered by their meetings toge- 
 ther 5 if fo be all of them would have feparated one 
 from another, and kept their Religion to themfclves, 
 they might not have been difcovered, but though it 
 were with hazard of their lives, they would joyn to- 
 gether, and meet together -, and therefore when any 
 was converted, it is faid, they were added to the " 
 Church. AndS. Paul, Heb. 10. 25. lays a charge 
 upon them, though it were at fuch a time as they ha- 
 zarded their lives, Not to forfake the ajfembly of the 
 Saints^ as the maner of fome is. And Mr. Calvin in a 
 Sermon upon that Text, Seek ye my face, interpreting 
 it thus^The face of God is Gods Ordinances-, as a man is 
 known by his face, fo God maketh himfelf known in 
 his Ordinances • and fo he urges that place, Seek my 
 face, that all Chriftians in confcience are bound to go 
 where Gods Ordinances may be enjoyed, if poflibly 
 they can : And he fays further,It is better they mould 
 fcrape the ground with their nails, then to be any 
 where elfe, where they mould not joyn with Gods 
 people in the ways of his Ordinances. Certain- 
 ly, it is a great blemng to be with them, though up- 
 
 R ; on 
 
 Cap. 19. 
 
i^6 
 
 Cap.ip. 
 
 Moses his Qioice. 
 
 Qtteft. 
 
 Anjvc.i. 
 
 on never fuch hard terms in regard of afflictions. 
 That is obfervable that we read of facob bleffing 
 his fons, Gen. 49. 28. it is faid, He bleffed every one 
 of them • How was that < for yon fhall finde he ra- 
 ther feemed to curfe three of them, Reuben , Simeon, 
 and Levi •, he fpeaks onely of evil to them •, but 
 becaufe they were not rejected, from being amongft 
 Gods people , although they were to be under 
 great and fore afflictions , yet they are faid to be 
 bleffed. 
 
 Well, but why mould we futfer much affliction for 
 the joyning with Gods people < What is there in 
 them,or amongft them,that makes joyning with them 
 to be fo defireable i 
 
 Firft, that point we handled before, might be 
 enough to {hew the reafon of this i they are the excel- 
 lent of the earthy Ifaiah 43. 4. I do not now fpeak 
 of them particularly, though every Saint is honora- 
 : ble , but efpecially they are honorable in a way of 
 Church communion 1 Now we know it is a credit,and 
 priviledge to have foeiety with thofe that are honora- 
 ble 5 Gods people are fo, they are the glory of the 
 world : as ror others, God fpeaks of them as dirt 
 and drofs, Pfal. up. 118, 119. but now Gods peo- 
 ple are called the glory of God himfelf, Ifaiah 4. 5. 
 now it is good being with fuch as thofe are. Peter, 
 when he faw but two of Gods fervants together with 
 Chrift, <JMofes and Eli as, fays. It is good being here, 
 Ut us make three Tabernacles, one for thee, one for 
 CMofes,andonefor Blias • he never thought of him- 
 felf, it is good being here, though he fhouldlyc in 
 the field, and in the rain: and fo fays a gracious heart, 
 It is good being here with Gods people, for they 
 
 are 
 
M o s e s his Choice. 
 
 are precious, whatfoevcr hardihip we differ amongft 
 them. 
 
 Secondly, there is no fuch comfortable commu- 
 nion in the world, as with Gods people . It is com- 
 fortable, 
 
 Firft, in the very beholding of the mining of the 
 graces of Gods Spirit in them $ fays Heathen Sene- 
 ca^ The very look of a good man delights me ; What 
 is the glory of God himfelf, but to fee his own glo- 
 ry mining in the world, in the works of creation, and 
 providence i If God delights fo much to fee the re- 
 fplendency of that glory that mines in his works,fure- 
 ly it muft be a great delight to thofe that have any 
 work of grace, to fee grace mining in others. 
 
 Befides, there is a blelfed fragrancy of graces in 
 Gods people : as the eye is fatisfied in beholding the 
 beauty of them, fo the heart is fatisfied in the fweet- 
 nefs of them •, Cant. 6. 2. CMy beloved is gone down 
 into his garden , to the beds of Jpices • the Catho- 
 like Church is as the garden, and every particular 
 Church, if it be as it mould be, is as abed of fpices, 
 that gives forth a very fragrant fmcll. It is reported 
 of Alexander, his body was of fuch an cxaCt con- 
 ftitution,that it gave a fweet fcent where it went : and 
 fo a Church is o/fo good a conftitution, that it gives 
 forth a wonderful fweet fragrant fmell to thofe that 
 have their right fenfes. 
 
 Again, no fuch comfort as in communion with Gods 
 people, in regard of the nearnefs of their union one 
 with another, their hearts joyn, and are one if they 
 be truly fpiritual : other focieties are but as the iron 
 and the clay in the toes of NebnchadneT^ars Image, 
 they may cleave together, but they will not incorpo- 
 
 R 4 rate 
 
 247 
 
 Cap.19. 
 
 2. 
 
 The ex- 
 cellency 
 of the 
 
 Communi- 
 on of 
 Saints- 
 
 I. 
 
 Iffeifrc- 
 clin boni 
 viri dele- 
 
 SI At. 
 
 2. 
 
248 
 
 Cap. i p. 
 
 Mo ses his Choice. 
 
 rate one into anothenThe more fpiritual any thing is, 
 the more it does unite with that which is fpiritual •, 
 fpiritual things are more unitive then fuch things as 
 are bodily 5 as if you have a heap of (tones, they do 
 not joyn fo clofe together, but now a thoufand beams 
 of the Sun will unite together in one point, becaufe 
 they are fpiritual things in comparifon : and this is 
 the rcafon why there is fuch a full union between 
 God,and a fpiritual heart, becaufe God is fo fpiritual, 
 and the more fpiritual the heart is, the more union -, 
 and fo Chriftians having grace, and grace being fpi- 
 ritual, the more grace, the more fpintual, and the 
 more fpiritual, the more union : and the reafon why 
 in Church-fcllowfhip there is fo little union, is be- 
 caufe they are fo carnal , and therefore the Apoftle 
 fays, the contentions that were in the Church of Co- 
 rinth, were becaufe they were carnal. If you were 
 more fpiritual, there would not be fuch divifion be- 
 tween you. 
 
 As it is in wicked communion , thofe who are 
 more fpiritually wicked , ( for there is a kinde of 
 fpiritual wickednefsj they do more- unite toge- 
 ther, thofe that are more fiefhly wicked, do not 
 fo clofely unite, as your drunkards, and prophane 
 fellows, though they call good feiiows, yet upon 
 every crofs word, they are ready to fallout: but 
 others that arc wicked in a malicious way againft 
 the godly, and wicked in a way of policy, to work 
 to undermine the way of godlinefs, fuch as thofe 
 joyn together a great deal more ftrongly, then 
 thofe that joyn together in an outward flefhly 
 way-, Now becaufe Gods people are fpiritual in 
 a gracious way, therefore they have fuch near 
 
 union 
 
Moses his Choice. 
 
 union, and union caufes abundance of comfort. We 
 read Exodus 26. of two forts of Curtains for 
 the Tabernacle, the one, verfe 1. of fine twined 
 linen , blew , purple and fcarlet , and the tatches 
 were of gold to couple them •, the other were of goats 
 hair, ver. 7. and the tatches to couple them were of 
 brafs, ver. 11. Which may fet forth the feveral forts 
 of people in the Church • fome are of a finer make 
 then others,morc fpiritual,and the bonds of their uni- 
 on are golden, others are more courfe, and the bonds 
 of their union are not fo glorious $ but this is a truth 
 for ever, the more fpiritual, the more union, the more 
 pure the fouls of men arc, and of the more excel- 
 lent temper, the more clofc, fweet, excellent in their 
 union. 
 
 Again, no fuch comfort as with Gods people, be- 
 caufeof the fuitablenefs of that difpofition that is in 
 their fpirits, one with another, having but one fpirit, 
 and but one divine nature, led by the fame principles, 
 and rules, and have the fame ends, and affections, 
 hopes, and defires, and joys : and where there is fuch 
 a fuitablenefs, furely there mud needs be a great deal 
 of comfort, for all comforts come from a fuitable- 
 nefs between the heart and the object - 7 if the thing be 
 never fo good, rf there be not a fuitablenefs between 
 the heart and it,therc is no comfort •, but no fuch fuit- 
 ablenefs as between Gods people, and therefore no 
 fuch comfort. 
 
 Fifthly, no fuch joy as is to be had in communion 
 with them, becaufe of their entirenefs of love, entire- 
 nefs of love is a lovely fight. Diomfiw feeing two 
 entire friends together, w T i(hed himfelf the third. 
 Cant. 6. 9. CMy Dove is but o/ie, and it follows, the 
 
 daughters 
 
 I49 
 
Cap.ip- 
 
 M o s e s his Choke. 
 
 6. 
 
 AftlUne fc 
 fmres G 
 mori vol ut 
 yfo'-e invi- 
 cem. Ter- 
 cul apud 
 fuel. Ser. 
 in Luc. 
 10. aj. 
 
 Why it is 
 .vorth en- 
 during of 
 iffiiction 
 to enjoy 
 :hecommu 
 'lion oi 
 --aims. 
 
 daughters faiv her, andble(fedher h an oncnefs of heart 
 is a blefTed thing, no fuch entirenefs, fuch oncnefs 
 any where as amongft the Saints : their love is fpiritu- 
 al, and not upon bafe grounds, as the love of others 
 is, there is not that bafe aiming at {elf as in others: 
 a carnal heart cannot love another, but in fome bafe 
 refpecltohimfelf- but now it is notfelf that is the 
 the ground of the love between thofc that are truly 
 gracious and godly, but God that is between them, 
 and with them, the ground of their love is more fpi- 
 ritual, and therefore it is a kinde of divine love, and 
 not fo drolTie as others. 
 
 Sixthly, no communion fo comfortable in regard 
 of their faithfulnefs, they dare truft one another. 
 They call themfelves brethren, and they will dye for 
 another, fays Tertullian : the men of the world cry 
 out, of all men J would not truft thofe that arefo pre- 
 cife : Indeed, if you do take all refufe that make 
 profeffion, you may fay fo, but a gracious heart can 
 favor who is godly, and will not truft every one that 
 talks of Religion, but fuch as are truly godly, they 
 dare truft them, and venture their lives with them : 
 no communion in which we can eafe our felves of our 
 burthens, as where there arc a company of true gra- 
 cious humble Saints in communion one with ano* 
 ther. So that put thefe together, and you fee the 
 fecondreafon why it is worth the enduring fo much 
 affliction to have communion with the people of 
 God. 
 
 Thirdly, it is worth the enduring a great deal of 
 affliction, to have communion with them ♦, becaufe 
 it is in their communion, in which the folemn wor- 
 ship of God is fet up •, now it is worth the enduring 
 
 of 
 
Moses hh Choice. 
 
 251 
 
 of a great deal, to be where that is. Intfudab is Cap. 19. 
 Cod known-, and his name is great in Ifrael ; he hath 
 honor by others, but his name is great in Ifrael, in 
 his Churchy What a comfortable thing is it, and 
 blefTed, and worth the enduring of much, to have 
 multitudes of Gods people joyn with one heart, in 
 fetting out the prailes of God, fitting at his Table, 
 fitting before him, lifting up the name of the great 
 God, making his praife glorious : When the Saints 
 are gathered together for this end,in this work,Chrift 
 is there prefent with them, praiiing God, he joyns 
 with them in this work, Heb.z.n. Ifrtbewidfl of 
 the Church will If raj fe thee ; this isfpoken of Chriif, 
 it is quoted out oiPfal. 22.22. which is prophetical 
 of Chriif : who would not be in fuch acts of worlhip, 
 to joyn with fuch as Chrift joyns with i If God be 
 our God, and dear to our fouls, his worfhip is dear 
 to us \ and if there be any people in the world,among 
 whom God is truly worlbipped, it is a great afRi&ion 
 not to be with them. 
 
 It is the obfervation of one Interpreter upon that 
 place in lfa. 6. where the Cherubims cryed , Holy, 
 holy , holy, Lord God of hofis, the earth is full of thy 
 glory : the Prophet cryes out, Wo unto rne^ I am un- 
 done, becA'.tfe I am a man of unclean lips^ unfit to joyn 
 with thofe that are praifng of God: howfbever the 
 meaning of that place be, yet thus we may make ufe 
 of it, to be a great affliction, and caufe there is to cry 
 out, Wo to our f elves, when we hear of Gods people 
 crying out, Holy, holy, holy, LordGodof Hofts-^ if we 
 be not amongft them, though it be in the wilder- 
 nefs, yet if Gods . worlhip be fet up, the people of 
 God have a feaft : When the Jfraelites were to go 
 
 from 
 
252 
 
 Cap.iy. 
 
 Moses his Choice. 
 
 from Egypt, into the wilderness, UWofesfays^ they 
 muft go thither to keep afeaft unto the Lord -, What 
 was that feaft in the wildernefs, but the fetting up the 
 worfhip of God i 
 
 Fourthly, no communion,no fociety in which there 
 is fo much profit and benefit, as to be amongft thefe. 
 As Abigail fa id to Dm id, The Lord jhall binde up 
 the foul of my Lord in the bundle of life jr; tobea- 
 mongft Gods people, is to be bound up in the bundle 
 of life • much good w r e enjoy in them, and the more 
 communion we have, the more intereft we have in 
 all their gifts, and graces, and prayers : and there- 
 fore we read of Daniel, when he had a great work to 
 do , how he makes ufe of that intereft he had in 
 the prayers of the godly, Daniel 2. 17, 18. It is a 
 great bleffing to have an intereft in the prayers of 
 the Saints, andfo in all their gifts, 1 Cor. 3. 22,23. 
 Whether Paul , or Apolles , or Cephas, &c. all are 
 yours, and you are Chrifls : as if he mould fay, there 
 need no fuch envying one at another, to fay, / am of 
 Paul, and another of Apolles, and another of Ce- 
 phas^ for all are yours-, all the gifts, and graces of 
 all the worthies of the Lord, are all yours , they are 
 all for your good, and you have intereft in . them 
 all : in communion with the Saints, there is watch- 
 ing over one another, and quickning one another, 
 and admonilhings , and wholefome counfels , and 
 ftirring up the graces of God that arc in one ano- 
 ther : Have you not felt your felves, when you have 
 come away from a fpintual communion, to come 
 away .with hearts railed , and fpirits inflamed for 
 God, and ib Strengthened , that your refolutions 
 have been up , to do or fuffer any thing for the 
 
 Lord •, 
 
Moses his Choice. 
 
 Lord-, as in Ul-tal. 3. i6.Thofe that feared the Lord^ 
 Jpake often to one another, quicknedthe hearts of one 
 another-, and (o'm Acts 18. 5. Andwhen Silus, and 
 Tim ot he its, "was come from Macedonia, Paul was pref- 
 fed in fpirit, andteftifedto the lews, that lef us was 
 Chrift : Certainly in their converfe together, S.Paul 
 found his fprrit wrought upon, and rcfrefhed, fo that 
 the Text fays, when Timotheus was come, Paul was 
 preffed in ftirit. 
 
 Fifth!y,it is good being with Gods fervants,t hough 
 it be in iuffering affliction, becaufe God takes lb much 
 delight in them •, if God takes delight in being with 
 them, certainly there is great caufe we mould take 
 delight in them : there are admirable cxprelfions of 
 Gods taking delight in them, Zeph. 3.17. The Lord 
 thy God in the mid ft of thee is mighty • he will fave 
 thee^ he will rejoyce over thee with joy , he will reft 
 in his love, he will joy over thee with finging ; One 
 word is heaped upon another, to fet out the abun- 
 dance of delight that God takes in his people : Hence 
 the Church bath that name given her, HephT^ibah, 
 becaufe God delighteth in her, Ifaiah 62 . 4. And in 
 Dent. 33. 3. itisfaid, He loved his people, there is a 
 general love : All his Saints are in his hand, and they 
 fate down at his feet, that is more particular : and in 
 Cant. 4. p. 7hou haft ravijhedmy heart, my fifter, my 
 Spoufe, &c One would think by the reading of the 
 words, they were rather the fpeechof the Spoufe t<o 
 Chrift 5 but it is the fpeech of Chrift to his Spoufe : 
 And fo again in Cantic. 5.2. Open to me^ my ft ft er^ 
 my love, my dove^ my undefled : thefe are the ex- 
 preffions of the delight that God hath in his people •, 
 The Lord loves the gates of Zion, more then all the 
 dwelling 
 
 Cap.19. 
 
£<4 
 
 Moses his Choice. 
 
 Cap. ip . l tn g places of facob, that is, God delights in the pub- 
 like communion of his people^ more then in all their 
 private dwellings : It we be of Gods minde, and 
 have Gods Spirit, our hearts rauft be^vhere God 
 is, Gods bowels yern towards them, 1 am afflicted 
 with thee in all thy afflictions, and how [hall I give 
 thee up ? 
 
 There is a notable expreifion in Uofeag. 10. where 
 God fets out much of his delight in his Church, / 
 found ifrael like grapes in the wilder nef • as a travel- 
 ler, wearied, parched in the wildernefs, if he rindes 
 bunches of grapes, O how fweet and refreihing are 
 they to him ! fo,fays God, was Ifrael to me : and fur- 
 ther, ifaw your fathers^ as the firfl ripe in the fig-trei 
 at her firfl time ; Fruit when it comes at the nrft 5 and 
 is dainty, how is it prized i fome will give an incre- 
 dible price for fome kinde of timely fruit, when it is 
 rare at the firft 3 Thus God fets out his delight, never 
 Longer && delight more in fome timely rare fruit, 
 then Cod does in his Saints. God takes delight (you 
 fee) in his people, above all others, and therefore it is 
 good to be with them . 
 
 Sixthly, Conlider the glorious titles that in Scri- 
 pture are put upon the Saints in a way of Church 
 communion : as, 
 
 1. They are Gods portion, Deut. 32.9. The Lords 
 portion is his people. 
 
 2. His pleAfant portion, fer. 12. 10. They have 
 made my pleaj 'ant portion a de folate wildernefs. 
 
 3. His inheritance , Ifaiah \g. 25. other people 
 are the work of Gods hands, but ifrael is his inhe- 
 ritance. 
 
 4. The dearly beloved of his r ^ul, Jer. 12.7. Be 
 
 gave 
 
 6. 
 
 Tbc glo- 
 vi us titles 
 of the 
 Saints. 
 
Moses bis Choice. 
 
 gave the dearly beloved of his foul into the hands of 
 their enemies. 
 
 5. His treafure, his peculiar treafure, Bxod. 19. 5. 
 Te foallbe a peculiar treafure tome above all people, 
 for all the earth ii mine : that is called peculium, 
 which the Ton and heir of the houfe hath of his own, 
 befides the right of his fathers inheritance, which he 
 mav difpofe of as he thinks good: fo though the earth 
 be the Lord Chrifts by inheritance, by right of crea- 
 tion, yet he hath a fpecial intereft in his Church, a- 
 bove all other. God hath treafure in the works of na- 
 ture, and it is called his good treafure, Beat. 28. 12. 
 The Lord flail open to thee his good treafure • but this 
 is his peculiar treafure. 
 
 6. His glory, Ifaiah^6. 13. Twill place falvation 
 inZion, for If rae I my glory. 
 
 7. The houfe of Gods glory, Ifa. 60. 7. 
 
 8. A crown of glory , I la. 62. 3. 
 
 9. The throne of God, Exod. 17. 16. The words 
 may be read thus, becaufe the handuDon the throne of 
 the Lord, and fo by many thev are tranflated, and 
 then the fenfe is, becaufe Amale'ks hand was upon the 
 Church, the throne, therefore God threatens war a- 
 gainft them : vea, 
 
 10. The Throne of glory, Jcv. 4. 21. 
 
 11. The Ornament of God, Ezek. 7. 20. 
 
 12. The beauty of his ornament, Ezek. 7.20. 
 
 ijs The beauty of his ornament fet in rnajefiy, 
 Ezek. 7. 20. 
 
 14. A royal Diadem, Ifaiah 62.3. Many other fuch 
 
 exprefTions you may meet with in Scripture, but put 
 
 theft together, and you fee it is cefireable to be with 
 
 the Saints in their communion. 
 
 Seventhly, 
 
 *?5 
 
 Cap. 1 9. 
 
 bitlcnfis 
 in Exod. 
 19. 
 
256 
 
 Cap. i p. 
 
 Moses his Choice. 
 
 Seventhly, There is a fpecial prefence of God a- 
 mongft them 5 and to be there, where God is in his 
 efpecial prefence, it is worth the enduring of a great 
 deal of affliction : God is there in a fpecial maner, as 
 in the iaft words of the prophefie of E^ekiel , the 
 Church is called by that name, lehova Shammah ,the 
 Lord is there. And the Lord filled his Tabernacle 
 with his prefence : the Tabernacle was a type of the 
 Church, and did typifie his efpecial prefence with his 
 people in Church-communion. 
 
 And as God is there prefent,fo obferve the cxpref- 
 fions of his efpecial prefence-, he is faid to dwell there, 
 Pfal. 76. 2 . In Salem is his Tabernacle, and his dwel- 
 ling place in Zion : Now it is good keeping houfe 
 with God. Ton are his houfe^ faith the Apoftle •, the 
 Church of God is his houfe, and it is good to be in 
 Gods houfe. But though it be his dwelling, Is it a 
 dwelling that is lovely to him < Yes, for it is that 
 his foul defires to be in •, as if fo be God counted 
 it a kinde of honor (as we may fpeak with holy reve- 
 rence) to have fuch a habitation •, Pfal. 132. 14. 
 Here will I dwell, for I have de fir edit : as if he mould 
 fay, if I might have but a dwelling among my people, 
 I defire no better habitation in the world. Now you 
 that are fain to be put into mean holes for your dwel- 
 lings, if you may be with Gods people, do not think 
 it much, for God dwells there, and defires no better 
 habitation : It is ftrange that God that hath Heaven 
 to be his habitation, mould defire to dwell with his 
 people, yet fays he, I defire to dwell there ^ and I will 
 dwell there. 
 
 If a man make a houfe to do fome meanbufinefs 
 in, he does not take much delight there, but in that 
 
 houfe 
 
Moses bis £hoice. 
 
 ho ufe where the Kings Majcfty is manifefted, that is 
 the greateft place in the Kingdom: now in Pfal.26. 
 8. it is, Lord i I have- lovedthe habitation of thy hoxfc, 
 where thy honor dwelleth : as if this were the chief 
 houfe that God had, that God delighteth in this a- 
 bove all other dwellings •, his honor dwells here. But 
 will God ftay here i Yea, it is the place that he will 
 dwell in for ever, Pfal. 132. 13, 14. Surely our hearts 
 may reft where God refts,and we ihould not be weary 
 where God is not weary. And he does not onely 
 dwell here, but he hath his delightful walks here : the 
 walks of God areamongft his people, 2 Cor. 6. 16. 
 If a man have a houfe that he rejoyces in, he will 
 have his garden as near his houfe as he can, that he 
 may have fome .walks to delight in : and fo the 
 Church of God isfuch a houfe, as hath not onely 
 room for God to reft in, and fet his honor in, but he 
 walks there, and walks in them, faith theApoftle. 
 Thus the Lord is pleafed to condefcend to our weak- 
 nefs,to exprefs his efpecial prefence with his Church, 
 and therefore it is good to be with them-thefe are the 
 expreffions of it. 
 
 But wherein does the prefence of God with his peo- 
 ple appear more then with other people < 
 
 In thcle two things efpecially. 
 
 Firft, becaufe there God makes himfelf known, re- 
 veals himfelf there, and makes his beauty to appear. 
 Pjal. 27. 4. One thing have I de fired of the Lord, 
 that I will feek after, that I may dwell in the houfe of 
 the Lord all the days of my life, to behold the beauty 
 of the Lord, and to enquire in his Temple. -It is the glo- 
 ry of Heaven to fee God in his beauty, and this is one 
 of the greateft promifes of God to his Church, that 
 
 S they) 
 
 *75 
 
 •Cap. 19. 
 
 guefl. 
 
 Anpto. 
 I. 
 
 Wherein 
 
 he pre- 
 fence ct 
 God wnh 
 'ui people, 
 
 ppeais 
 more then 
 withc- 
 thers. 
 
258 I M o s e s hk Choke. 
 
 Cap.i<?; tliey mall fee the King in his majefty : We may fee 
 fome glimmering light of God in the Heavens • Sun, 
 Moon , and Stars • but in the Church, there God 
 mews his beauty, there we may fee the face of God$ 
 and this is that which CMofes did defire •, Lord (hew 
 me thy glory: It is much granted to us in the Church, 
 in enjoying* his Ordinances 5 and there is no way to 
 fee Gods face 10 clearly 5 as this way : Every childe of 
 God that is in the Temple, mall (peak of Gods glo- 
 ry, for they fee God in his glory in a fpecial maner. 
 
 Secondly, the efpecial prefence or God with his 
 people, is efpecially manifefted, in that he commu- 
 nicates to his people • as namely, 
 
 Firft,the choice mercies of God are communicated 
 to his people : If you would have any mare in Gods 
 choice mercies, his peculiar mercies, comeamongft 
 Gods people, joyn with them : as that place is obier- 
 vable in Pfal. 134.3. ^he Lord that made Heaven 
 and earthy blefs thee out of S ion : He docs not fay,thc 
 Lord that made Heaven and Earth, blefs thee out of 
 Heaven and Earth - 7 but the Lord that made Heaven 
 and Earth,blefs thee out of Sion : as if he mould fay, 
 The bleffings that come out of Sion, are the choice 
 bleffmgs , and the peculiar mercies of God, even 
 above any that come out of Heaven and Earth. 
 
 Secondly, God communicates his mercies more 
 fully then any where elfe: lfa.25. 6. And in this 
 mountain, that is, in the Church, / will make afeaft 
 of fat things, a feaf of wines on the lees, of fat things 
 full of marrow ^c. and P'fdl.%6.%.They fliallbe abun- 
 dantly fat is fed with the fatnefs of thy houfe, and thou 
 /halt make them drink of the river of thy pleafures : 
 In a private way there may be fome drops of pleafure 
 
 from ! 
 
Moses his Choice, 
 
 from God, but there is not that full communication 
 from God, as with his people in his Ordinances : there 
 is in the world, in the creature drops, in private com- 
 munion there are ponds, but in a pulique Church- 
 communion, there are rivers of pleafure, and that is 
 the height of all. 
 
 Thirdly, God communicates his mercies more 
 powerfully in the Church then any where elfe : Pftl, 
 I 33- 3* For there the Lord commanded the bleffing, 
 even life for evermore. God did not onely fpeak,and 
 faid there mould be a bleffing, but fpake in a com- 
 manding way - 7 There : Where is that < There in the 
 Church, amongft his people, there God commanded 
 the bleffing, even life for evermore. 
 
 Laftly, God bleffeth more univerfally with all 
 kinde of bleffing, and therefore he is more prefent 
 there : and in that refpecl: the Pfalmift fays, Pfalm 
 87. 7. All my firings are in thee. This whole Pfalm 
 is to fet out the excellent condition of the Church, 
 and he concludes the Pfalm with this, All my firings 
 are in thee : Now this exprclfion is very emphati- 
 cal •, Spring is taken two or three ways in Scripture : 
 The Law of God, the Doctrine or Gods Law is 
 compared to a firing, and heavenly knowledge is 
 compared to iTfiring •, and then it is thus, <^Allmy 
 firings : All the truths I have, all the knowledge I 
 come to be made partaker of, are all-in the Church. 
 Again , All my firings • all the comforts of my 
 heart, and that good and joy my fpirit receives, 
 and all the graces of the Spirit that 1 have, and all 
 the quick ning and flrengthning I have, is commu- 
 nicated to me this way. And upon this ground, the 
 Church is called the very perfection of all beauty, 
 
 S 2 Pfalm 
 
 Cap. 1 p. 
 
i6o 
 
 Cap. 19. 
 
 Univerfiu- 
 te deceris. 
 
 Moses his Choice. 
 
 8. 
 
 Pfal. 50. 2. Out of Zion the perfection of all beauty, 
 Gedhath [hined : Out of Zion^ there is his glory 
 wonderfully apparent ; The word that is tranilated, 
 the perfection of beauty, is tranflated by fome, the 
 univerfality of beauty •, all kinde of beauty, all kinde 
 of excellency : as if the Pfalmift mould fay, Put 
 all excellencies together that poffibly you can ima- 
 gine, to make a thing comely and lovely, they are all 
 in the Church. Thus you fee it is good being with 
 Gods people, when as God is thus prefent with them, 
 in a fpecial maner. 
 
 Eighthly, it is good being with Gods people, be- 
 caufe there is Gods fpecial protection ^ others are but 
 as the wildernefs, the Church is as a garden enclofed, 
 Cant. 4c 1 2 . A man regards his garden that he hath 
 enclofed,and beftowed coit about, more then a wilde 
 field ^ the fields have hedges to keep out the beafts, 
 but gardens have brick wals, or wood walls. If a. 27. 
 3 . I the Lord do keep it ,1 will water it every moment, 
 left any hurt it • / will keep it night and day : How 
 full is this i his care over it is fuch, as he threatens 
 thofe which mall but touch it, $er. 12.14. to pluck 
 them out of their land. Zach. 2. 5. God promifeth 
 he will be a wall of fire roundabout his people-^ alluding 
 to the cuftom of travellers in the wildernefs, who 
 ufed to make fires round about them in the night for 
 their fafety, becaufe then none of the wilde beafts 
 durft come near them - 7 fuch a defence is God to his 
 people. 
 
 There is nothing in the Book of God,wherein God 
 is fo full in his expreflion, as when he comes to this 
 argument, to manifeft his aife&ion to his Church. 
 Chrift is the Shepherd, and when fheep are together, 
 
 they 
 
Moses his Choice. 
 
 they arc under the protection of the Shepherd, when 
 the fheep are fcattered , the Shepherds eye is not 
 fo over them 3 And therefore in Hofea^,i6. God 
 threatens his people, he would feed them as a Lamb 
 in a large place -, as a Lamb getting from the fold, 
 goes up and down bleating 3 lb when Gods people 
 are fcattered, they are as a Lamb in a large place : 
 and when God would threaten the forcft judgement 
 againft his people, E^ekiel 34. he fays, Hewillfcat- 
 ter them, and they fball become to be meat to the 
 beaflsof the field. And hence it is, that the condi- 
 tion of the Church is fo ftable a condition: and there- 
 fore in Ifaiah 60 . 15. the Church is called an eter- 
 nal excellency t becaufe it is under the Lords protecti- 
 on, and is it not good being there, to be under the 
 wing of God < 
 
 Ninthly, to be amongft Gods people is a bleiTed 
 thing, becaufe they have fo many privileges from 
 God : every one defires to joyn with fuch focietics 
 as have great priviledges 5 now Gods people have 
 fuch as are very great, Pfal.Sj.^. Glorious things 
 are fp ok en of thee, O City of God I What glorious 
 things i They have glorious priviledges 5 What are 
 they ? To them are committed the Oracles of God, 
 as the Apoftle reafons for the Church of the Jews-,So 
 to eveiy Church of God, is committed the Oracles 
 and the Ordinances of God, and thofe Offices for 
 the difpeniation of the myfteries of God 5 which were 
 the great gift, that Chrift triumphingly afcending 
 to Heaven gave, and furcly that gift mint needs be 
 great.The benefit but of one Ordinance, the Minifte- 
 ry of the Word, difpenfed rightly, is made an argu- 
 ment by God himfelf, for the comfort of his people, 
 
 S3 in 
 
 l6i 
 
 Cap. 19. 
 
 9- 
 
i6i 
 
 Cap. 1 9. 
 
 ! 
 m fuijl'cfi 
 fol rsdios 
 fuos retra 
 xijfct ob~ 
 fcwatus, 
 juarn qudi 
 
 OS tfobAllii 
 
 tacuit. 
 T.5.ep.j. 
 
 Moses hit Choice. 
 
 10. 
 
 in all their adverfities, Z/^/4^ 30. 20, 21. And though 
 the L§rdgive you the bread of adverfity, and the wa- 
 ter of affliction- , yet frail not thy Teachers be removed 
 any more into a corner, but thine eyes frail fee thy 
 Teachers. The word in the Miniftery of it, in the 
 the right way, is a great bleffing : When Chryfofiom 
 was baniihed, many godly people were fo grieved, 
 that they profeffed it were more lufferable for the Sun 
 to withdraw his beams, and fo be darkned, then for 
 the mouth of Chryfofiom to be flopped . If this one 
 Ordinance be fobleffed, what a blefling then is the 
 enjoyment of all, and that in a right way f 
 
 Every Church-fellowmip is as the pillar, to hold 
 
 forth the truth to the world, as a light fet upon a hill, 
 
 to hold forth the glory of God. And they have a- 
 
 mongfl: them the broad feal of Heaven-, To Gods 
 
 I people that arc together in a Church-fellowfhip, the 
 
 I feals arc committed ^ now this is a mighty priviledge. 
 
 j And befides , they have the power of Chrifl with 
 
 them, 1 Cor. 5 .4. the power of Chrift is committed 
 
 to them. And amongft other priviledges, this is one 
 
 of great worthy that all the promifes of God made 
 
 to his Church in former ages, is the heritage of every 
 
 prefent Church, ifaiah 54. 17. Thefe are great and 
 
 high priviledges, and worth the enduring of a great 
 
 deal of hardfhip, to be made partakers of the good 
 
 of them. 
 
 Tenthly, it is a blcffed thing to be with them, 
 though with fome hardfhip, becaufe God is working 
 more and more good for his people every day : Now 
 he is about fulfilling the glorious promifes that we 
 have in the Prophets, to make an end of all the glory 
 that he does intend in the world : Now if God be 
 
 working 
 
Moses his Qhoke. 
 
 263 
 
 working great things for his people, as we hope he is, 
 Tofet up ferufalem, as thepraife of the whole earth • 
 Is it not good to be with them, that we may be par- 
 takers of the glory that (jod intends to them < Ifit. 
 58. 14. There is a promife that the Church fliall ride 
 upon the high places of the earth : There is a time a 
 coming,that the fociety of Gods people in this world, 
 mall be fet above all focicties in the world •, and 
 If*. 2. that The mountain of the Lord jhall be rai- 
 fed above all mountains : we cannot fee how this 
 hath been fulfilled. Ifaiah 60. 19. The Sun jhallhe 
 no more thy light by day, neither for brightnefs Jhall 
 the Moon give light unto thee, but the Lord pall be 
 unto thee an everlafting light, and thy God thy glory. 
 This propheiie is fpoken of the eftate of the Church 
 of God -, when was this fulfilled, that there fliould 
 be fo much glory in the Church , that there need 
 not be any Sun, or Moon, but God fliould be in ftead 
 of Sun and Moon, and all the glory of his people? and 
 to be with Gods people, when God does fuch great 
 things for them,is worth the enduring much hardfhip 
 In the former part of ifaiah 60. v. 7. God fays, Be 
 willglorifie the houfe of his glory -• and mark what fol- 
 lows, ver. 8. Who are thofe that fly as a cloud, and as 
 the Doves to their windows ? Seeing God will glori- 
 fie the houfe of his glory, his people fliould fly to it 
 as a cloud •, Thofe who are of heavenly, not of 
 droifie fenfual fpirits, will do fo, and as Doves to their 
 windows ^ thofe who are of Dove-like fpirits, loving 
 fociety, and purity, they will do fo . And it was the 
 reafon why fome defired to live, becaufe in a few 
 years, they hoped to fee fome great things for his 
 people. And fo the 102 Pfalm is a prophetical Ffalm, 
 
 S 4 into 
 
 Cap.19. 
 
264 
 
 Op. 1 9. 
 
 Moses his Choke. 
 
 11. 
 
 12, 
 
 into what a happy condition the Lord will bring his 
 people •, and in the latter part of the Pfalm, the Pfal- 
 mift brings in a gracious heart living in thofe times, 
 bemoaning the condition of it, that it hath a iickly 
 body, and weak, and like to dye, before God would 
 make good thole promifes made to the Church : as 
 if he ihould fay, Lord, thou art bringing glorious 
 things to pafs for thy Church,and thou art gathering 
 the Kingdoms to ferve thee, Lord, then take not me 
 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, bc- 
 caufe they are thofe people we ibal live withal in Hea- 
 ven : If there were a company travelling together in 
 a ftrange countrey,and knew when they came to their 
 own countrey they Ihould live together, in fome great 
 preferment in the Court, how would they delight in 
 one another < So the godly fhould look upon one a- 
 nother ♦, here we have communion one with another, 
 and thefe are they we mutt joyn in communion with- 
 al hereafter, to praife God eternally in the higheft 
 Heavens. 
 
 Laltly, it is Heaven already to joyn with the peo- 
 ple of God in communion : The Scripture calls the 
 Church of Cod , and Church communion^ Heaven. 
 And therefore where there is a promife of God to re- 
 ftore his Church, and recover it from thraldom and 
 mifery, Ifaiah 65.17. Behold , fays God, / create 
 new heavens , and new earthy and fo in Rev. 12. 
 where the vifion of the reftoring of the Church was 
 lhewn to John, it was fhewn that way 5 there was a 
 new heaven, and a new earth : fo that the Church of 
 God is heaven, it is not onely a company we lhall live 
 
 withal 
 
Moses his Choice. 
 
 withal in Heaven hereafter, but it is Heaven now 5 
 and therefore our Savior fays, The leafl in the king- 
 dom of Heaven, (lull be greater then John • the leafl: 
 that lived after John in the Chriftian Church, could 
 fpcakmoreof ChriftthcnJjM/; could : The King- 
 dom of Heaven is like a man fow'mg his field with 
 wheat y that is, the cjlate of the Church is a field /own 
 with wheat, and after the adverfary fows tares in it. 
 The Church, fays Chryfofiom in one of his Sermons 
 upon the Corinthians, is the place of Angels, the Pa- 
 lace of Heaven, yea Heaven it felf. And if it be {o, 
 that communion with Gods people is Heaven alrea- 
 dy, furely it is worth enduring of much affliction to 
 be with them. 
 
 Chap. XX. 
 
 Perfwafions to draw to thejojning with the people of 
 God in the near eft communion. 
 
 HEnce then let me fpeak •, firfr, unto thofe 
 who yet are not partakers of that good that 
 is to be had with Gads people, I mean in 
 neareft 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 further, it 
 mould be the defire of every one, to enjoy the near- 
 eft communion with them that can be^ this is a 
 mercy that you fhould labor to feck after : for a good 
 there is here, which none know the fweetnefs and 
 benefit of, but onely thofe that do enjoy it, feek 
 
 to 
 
 <fi 
 
 Cap. 20. 
 
 EccUfu eft 
 locus rAn- 
 gelorum, 
 Rcgij cceli 
 caelum ip- 
 fum Chry. 
 Flom. 1 6 
 m i. ad 
 Cor. 
 
 lift 
 
 e i 
 
266 
 
 Cap. 20. 
 
 M 
 
 OSES 
 
 his a 
 
 mce. 
 
 to have it, for great things are fpoken concerning 
 it. If there be any realities in the truths that have 
 been opened to you, it cannot but make the commu- 
 nion and joyning with Gods people very lovely ♦ but 
 certainly that which I have laid, comes abundantly 
 iliorr of what i» in it : for the mod things that 
 are ufed, for the fhewing the excellency of this 
 communion , were from (ome expreilions of God 
 to his people under the Law, and we- come fhort in 
 the underftanding of them •, but if we could under- 
 ftand them fully, they come fhort of the abundance 
 of priviledges that Gods people have under the Go- 
 fpel, and the reafon is, not onely becaufc ceremonies 
 were typical, but Gods dealing with his Church, 
 their way in Church order, and government, was 
 but atypical thing, to typifie the eftate of Gods peo- 
 ple under the Gofpel. 
 
 Now we know there is a great deal more in the an- 
 titype, then in the type, the type is but afhadow of 
 that which is typified 5 now if the excellency of the 
 eftate of the Church under the Law, was but a rype 
 of the eftate of the Church under the Gofpel, then 
 all that is faid of the excellency of that condi- 
 tion, is but as a fhadow of that which is now, Heb. 
 10. 1. The law was a jhadow of good things to come, 
 and not the very image • The eftate of the Church 
 now under the Gofpel, is the image oi that glory 
 that is to be revealed, but the Law was but a fhadow 
 of that image : as a Limner, firft draws a dark fha- 
 dow of a picture in coal, and after makes the Image -, 
 look what differenne there is in the excellency of that 
 rude draught by a coal,and the beauty of the Image-, 
 fuch there is between all the excellency of the eftate 
 
 of 
 
Moses his Choice, 
 
 of the Church under the Law, and that there is un- 
 der the Go/pel .• and therefore, that which is to be 
 expeded now, is a great deal more, and iliould en- 
 flame the defiresof all, to fcek after fuch a privi- 
 ledge. 
 
 Confider, that this good which is to be had in com- 
 munion with Gods people, is a fpecial fruit of the 
 loving kindenefs of God 5 and would you not all be 
 made partakers of the loving kindenefs of the Lord? 
 Thriving in your Trades, and outward bleffings, are 
 a fruit of the common kindenefs of the Lord, but 
 communion with Gods people, is a fruit of his fpe- 
 cial loving kindenefs : Pfal. 36. 7, 8. How excellent 
 is thy loving kindenefs, OGodl therefore the chil- 
 dren of men put their truft under the fliadow of thy 
 wings . They flail be abundantly fatisfied with thefat- 
 nejs of thy honfe, and thou (halt make them drink of 
 the river of thy pleafures. The fatis faction- of the 
 foul with the fatnefs of Gods honfe, is the fruit of 
 Gods loving kindenefs, yea, the fruit of Gods excel- 
 lent loving kindenefs, and his admirable excellent 
 loving kindenefs : It is worth the feeking after, to 
 be fatisfied with the fatnefs of Gods houfe : And thou 
 [halt make them drink of the river of thy pleafures : 
 While you feek after the comforts of the creature, 
 you feek to drink in puddles, but here are rivers of 
 pleafures. 
 
 It is the inheritance of Gods elect ones • ifaiah 
 65.9. I will bring forth a feed out of facob, and out 
 ludah an inheritor of my mountains , mine elect 
 
 all inherit it. I do not fay, whofoever does enjoy 
 communion with Gods people, is elected . but who- 
 foever does enjoy it, enjoys that which is the inheri- 
 tance 
 
 167 
 
 Cap. 
 
268 
 
 Oip.20. 
 
 Moses his Choice. 
 
 tame of Gods ekci , fuch a fruit of Gods loving 
 kindenefs , as comes to the elect by inheritance , 
 though fome others do get into it,yet none mould but 
 onely the elect ones ^ and therefore if you have any 
 hope to be the elect of God, defire after this as part 
 of your inheritance •, A man would be loath to lofc 
 pare of his inhentance.lt is an inheritance promifed to 
 thofe who truft in God, and oppofed to all the vanity 
 of the world •, If a. 57. 13. Vanity fljall take them, but 
 he that putteth his trujl in me, fhall inherit my holy 
 mountain. 
 
 Thirdly, it hath been the onely defire of gracious 
 
 hearts heretofore •, and if God hath wrought any 
 
 grace in you, fure your grace is fuitablc to the grace 
 
 of others, as David, in Pfal. 27. ^4. This one thing 
 
 have I de fired of the Lord, that will Ifeek after, that 
 
 I may dwell in the houfe of the Lord all the days of my 
 
 life, to behold the beauty of the Lord : as if there 
 
 were nothing were the object of Davids defires, but 
 
 this one thing . And in Pfal. 84. what abundance of 
 
 expreflions have we to let out his defires this way < 
 
 David was here in his banifhment • we do not finde 
 
 him KTomplaining, my Kingdom that lam like to 
 
 lofe ! my brave Palaces, and my brave Chambers, 
 
 Gardens and attendance that I am like to lofe • but the 
 
 houfe of God. And in Pfal. 42. As the Hart pant- 
 
 eth after the water-brooks , fo panteth my foul after 
 
 thee, God I It was not after the enjoyment of God 
 
 that he might have in his own foul privately, that his 
 
 heart fo panted after, but the appearing before the 
 
 Lord in his houfe. 
 
 Fourthly, this is the efpecial work of wifdom : if 
 God hath let out any beam of wifdom into your 
 
 fouls. 
 
Moses his Choice. 
 
 169 
 
 fouls, to (hew unto you any thing of the excellency ,Cap,20. 
 of Chrift, this will be immediately defired; as in | 
 .that Parable of the wife Merchant, as foon as he had ; 
 found the Pearl, he went and fold all to buy the j 
 field : the meaning is, when a foul comes to have 
 any knowledge of Chrift, that Chrift is the one- 
 ly Pearl , then it defires to. feek to enjov him , 
 where he is to be enjoyed •, it is in the field, in the 
 Church of God, in communion with it-, and the 
 wife Merchant would part with any thing, that he 
 might have the fie Id, that is, have communion rvitb 
 Gods people in his Ordinances, and fo come to enjoy 
 the Pearl. 
 
 Yea fifthly, the reafon why God puts any light or 
 truth into the foul, is to put forth the foul to this, to 
 joyn with his people in this way of communion, Pfal. 
 43. 3. What was the reafon why the Prophet would 
 have the light and the truth of God i but to iead him 
 to the holy hill, and to the Tabernacle. 
 
 Sixthly, by joyning your felf with the Saints, and 
 furthering this work of communion, you fet up the 
 honor of God much, God is much glorified by this, 
 and will be more and more •, E xod. 15.2./ will build 
 him a Tabernacle^ the Septuagint renders it, M^, 7 
 will glorifie him : and it is very obfervable, that as 
 foon as CMofes was delivered from the Egyptians, he 
 thinks of, and refolves, and promifes, the building of 
 Gods. Tabernacle^ which was a type of the Church. 
 If God hath delivered you out of any trouble, out 
 of any ficknefs, in teftimony of thankfulnefs to God 
 for his mercy, fet upon this work , to further the 
 building of Gods Tabernacle ; Seeing God hath 
 fpared my life, this mall be one of the firft things 
 
 I will 
 
1?0 
 
 Moses /.-/; Choice. 
 
 S. 
 
 Cap.20. I w ill do, I will put in what I can, to the furthering 
 of the building of Gods Tabernacle. 
 7. Seventhly, we finde in Scripture, that there is a. 
 fearful threatning againft all thoie that mall neglecT: 
 this, ZaeB.iiLifi And it [hall be, that whofo will 
 not come up of all the families of the earth, unto 'fe- 
 rufalew, to worfl)ip the King the Lord of hofls, even 
 upon them frail be no rain • that is,no bieiling of God. 
 You will fay, how does this appear to be meant of 
 Gods people now < It appears the holy Ghoft did 
 intend the eitate of the Church in the time of the 
 Gofpel, and therefore it follows in the20.ver. In 
 that day frail there be upon the bells of the horfes, 
 Holincfs unto the Lord,andthe pots in the Lords houfe 
 frail be like the bowls before the Altar. Now theie 
 expreilions are fpiritually to be underftood of the 
 glorious condition of the Church of God in the_ 
 time of the Gofpel, and therefore God takes it ill at 
 the hands of any that fliall not come to joyn with his 
 people. 
 
 And further, we have a fearful threat, Ifaiah 65. 
 ii,i2. againft fufc h as forfake, or forget Gods holy 
 mountain , / will number you to the fword, and ye 
 fhall bow down to the Jlaughter : You may think to 
 provide for your felves, to live fecurely, and fafely, 
 atyoureafe, enjoying houfe, lands, friends, trades -, 
 you are loath to hazard your felves fo as others do, to 
 bring your felves into fo much trouble, but as ver. 
 13, i/^.Thm faith the Lord, My fervants f!) all eat, and 
 ye frail be hungry, my fervants frail drink , andye frail 
 bethirfly, my fervants frail rejoyce, and ye frail be 
 ajhamed. 
 
 Eighthly, if any foul have any defire to come and 
 
Moses his Choice. 
 
 771 
 
 joyn with Gods people in his Ordinances, there is a Cap.:;.. 
 blcfling given to that defire, Ffal. 84. 5. Liejjed is 
 the mdri xvhofc flrength is in thee, i 1 tvhofe heart are 
 the ways of them. If the ways of thy Ordinances 
 be but in thy heart, thou art bielled, and therefore 
 be verydefirous of this blcfling, be not talis tied that 
 God gives you outward bleflings, and outward com- 
 forts in the world, unlefs you have this ^ if you know 
 what communion with God in his people means, you 
 cannot but defire to be with them, there is lb much 
 of God with them. If you have any ipirhuallife, 
 you cannot but defire this, becaufe fpiritual life will 
 defire to joyn with that which is Lke to its felf. 
 
 If you know what the power of any Ordinance 
 means, you cannot but defire this •, There is a great 
 miftake of people, they think if they can but live in 
 a place where they may hear good Sermons, that is 
 enough : know therefore except you have communion 
 with ihe 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 communion with the people of God, you only 
 come to be made partakers of a mzns gifts^ you can- 
 not depend upon the gift of fuch a one as being in of- 
 fice by God^ fet over you, to watch overt* your fouls : 
 There is a great deal of difference between the dif- 
 peniing of a gift by way of gift, and by way of of- 
 fice : there may be the fame thing done in the excr- 
 cife of gifts, end yet not to be fo powerful, as when 
 it h done by vertue of an office : the ordinary Ofa- 
 cers are Payors, and Teachers^ for the building up of 
 the Churchy therefore if you be acquainted with 
 way of Chrift in his Ordinances, for the building up 
 
 of 
 
272 
 
 Cap.2o. 
 
 Moses his Choice. 
 
 of the body, and if you believe your felves to be 
 members of his body, you cannot but defire thofe 
 Ordinances that he hath appointed for the building 
 of his body. 
 
 The Church is fet up as a light, or an enfign upon 
 the top of an hill, to draw others that are near unto 
 it, to come under it ; And therefore as we have it in 
 Rev. 22. 17. ,The Spirit,andthe Bride fay ^Come^and let 
 him that bearethjay ,Come^and let him that is a thirfl^ 
 come • andwhofoever will, let him take of the water of 
 life freely. The Spirit of God covincing your con- 
 fciences, foys^Come-, and the Bride, the Church fays, 
 Come 5 and let all that hear, fay, Come . all that hear 
 what hath been faid of communion with Gods peo- 
 ple, fay ye to all your friends, Come, and let us go up 
 to the mountain of the Lord. We have a Prophefie, 
 I fa. 2.3. that the people of God mould encourage 
 one another, and (hall fay, Let us go up into the houfe 
 of God^for he will teach us his ways^ and we will walk 
 in his fathes : O that that Prophefie might be fulfil- 
 led now, that you might have fuch a defire to the 
 ways of God, as to encourage others to come and 
 walk in them, that your hearts may be rcfrefhed with 
 the confolations of God in the way of his Ordi- 
 nances. Ai:d Ifaiah 62.12. it is prophefied of the 
 Church, that fhe lhould be called., Sought out : O 
 that it might be fo, that we could fee the hearts of 
 menfo fet after it, that we might give it that name 
 (Sought out.) 
 
 The bleffing that the Elders of the Citydefired 
 upon Ruth, cap. 4. t i .when fhe was married "to Boa^ 
 was, The Lord make the woman that is come into thine 
 houfe, like Rachel, and like Leah^ which two diet build 
 
 the 
 
Moses his Choice, 27? 
 
 Cap. 20 
 
 the houfe of ifrael : Why like Rachel and Leah , 
 and not like Rebekah ? did not ihe build the houfe 
 of //r<i*/ likewiie i Yes, but all her poftcrity was not 
 of the Church' of God, there came an Efax from 
 her, as well a as fac ob • but all the children of Rachel 
 and Leah were of the Church of God, they were 
 Patriarchs , and this was a fpecial blcfling upon 
 them •, it is therefore to be accounted a fpecial blef- 
 (ing to be in the Church,and to have all our pofterity 
 to be in it. 
 
 When you have heard thefe glorious things of the 
 priviledgcs of Gods people, if you mould neglect the 
 feeking after,the being made partakers of fuch things, 
 how will you free your felves from the guilt of pro- 
 phancncls, that you mould prize outward accommo- 
 dations, more then thefe fpiritual things i Efau was 
 branded for a prophane wretch, becaufe he fet no 
 higher price upon his birthrighr, but fet a mefs of Pot- 
 tage before it : This is greater then the birth-right 
 they had under the Law, and to prize any carnal 
 thing before thefe heavenly priviledgcs^s to be a pro- 
 phane Ejau.l meet with one who interprets that place, 
 i Chron.4.23. Thefe were potters, and ihofe that dwelt 
 amongft plants and hedges , there they dwelt with 
 the King for his work • to be meant of fome baler 
 fort of the Jews, who when liberty was proclaimed 
 for their return to tfernfalem, where they might en- 
 joy God in his true worfliip, yet becaufe they got 
 their living by making pots for the King of Baby- 
 lon, they thought themlelves well as they were, and 
 they rather choofe to ftay under the hedges of Baby- 
 lon, then to go to Jerufalem - the holy Ghoft brands 
 them for bafe perjons. God loves the gates of Sion 
 
 T more 
 
*74 
 
 Cap.21. 
 
 Moses his Choice. 
 
 Ob), i, 
 
 Anfw. 
 
 Obj. 2 
 Anfw. 
 
 more then all the dwellings of tfacob 5 take heed you 
 be nor found guilty of loving your contentment and 
 gainful dwellings, more then the gates of Sion. 
 
 Chap. XXI. 
 
 Objections again [I joyning with Gods people , an- 
 fw e red. 
 
 Ut you will fay, we could be content and mould 
 defire to joyn with them , but they are fo 
 ftrict in admitting any into their fociety, that 
 that hinders. 
 
 If any that were in communion mould prove 
 naught, you would quickly take advantage, and fay, 
 Y©u fpake fo much of communion with Gods peo- 
 ple, fee here is one of them, whofe life is thus bafe 
 and vile : When we know the world would take fuch 
 advantage if any prove naught, yea, and you your 
 felves will be offended, and cry out of all, for the fin 
 of one 3 can you blame us if we be careful in taking 
 any into communion with us i 
 
 But there is much difficulty in the way. 
 
 Pfal. 84. 6. The way to Zion y it was through the 
 valley of Baca : they might have faid, We could 
 have been content to go to Zion,znd to worfhip God 
 there, but we rnuft °o through the valley ot tears-, 
 but they were content to go through that valley, fo 
 that they might appear before God in Zion : Surely 
 when God moves the hearts of men to joyn with his 
 people, a little difficulty cannot hinder them : Ifaiah 
 66.20. They fljall bring your brethren as an offering 
 
 to 
 
Moses bis Choice. ' 175 
 
 to the Lord^ upon borfes, in Chariots, and Litters, A Cap.21 
 Litter is ufed efpecially for weak fickly people, that 
 are not able to travel otherwile $ although they be 
 weakly, and fickly, unfit to travel, yet they whole 
 hearts God moves, will rather come in Litters, then 
 not at all. What difficulty will fuperftition put a man 
 upon <*. 
 
 It is a note of Mr. Calvins upon that place, Seek 
 ye my face • that fuperftitious people will go on pil- 
 grimage to the image of iuch a Lady , or fuch a Saint , 
 and they will go over Mountains , and through 
 ftrangc Countries, and though they be ufed hardly, 
 and lofe much of their Eftate, they fatisfie them- 
 felves in this, / have that I came for : What have 
 they i The fight of a dumb idol ■ if they will endure 
 fuch hardrhip for the fight of a dumb Idol, how 
 much hardihip mould we endure to fee God in his 
 Ordinances i 
 
 But it may be faid thirdly, Whither mall we go to obj. 3. 
 any people, but we fliall findc fin there as well as in 
 another place 1 
 
 For that there is likewife an anfwer in the fame Ser- Anfw. 
 mon of Mr. Calvins-, It is true,iin and wickednefs will 
 be wherefoevcr we go, but the cafe is thus : Suppofe 
 there mould be a general infection in the air, and fo 
 there mould be a general difeafe, and there mould 
 be one place where there were Phyfitians, and means 
 of cure ^ mall any [aj, Why mould I go thither, 
 there is the difeafe i Go thither though, for there is 
 the cure . fo though there be fin every where, yet in 
 the Church, and in communion with Gods people, 
 there is the cure. 
 But may not a man go to heaven without it 1 obj, 4. 
 
 T 2 It 
 
2^6 
 
 Cap. 21. 
 Anfw. 
 
 Anfrv. 
 
 Obj.6, 
 
 Anfw. 
 
 M 
 
 OSES 
 
 his Ch 
 
 oice. 
 
 It is true, it is poffiblc for a man to go to Heaven 
 without it, yet if God does convince a man of an 
 Ordinance,and he neglect it for outward accommo- 
 dations, it is dangerous : A man may be faved with- 
 out Baptifm, but where there is the wilful neglect of 
 it, it is dangerous. 
 
 How did all that never heard of this way 1 
 
 It is one thing where there is not that light, and an- 
 other thing where God hath revealed it. You defire 
 Heaven at laft, and do you not defire communion 
 with Gods people < When you fail in any thing, you 
 plead infirmity, but when you do neglecl: any oppor- 
 tunity of gaining ftrength, how can you plcad-infir- 
 mity t 
 
 But how mail we joyn with any i there is no place 
 but there is brabling, falling out, heart-burning, fo as 
 there is no fweet communion. 
 
 This is a great (tumbling, and I would we 
 could deny it : but if you will take offence at this, 
 you muff be oifended •, It cannot be expected to the 
 end of the world , but there will be diffention a- 
 mongft the people of God : where there hath not 
 been care in laying a good foundation at the begin- 
 ning , and where there is much liberty , and fome 
 are carnal, what elie can be expected < A company 
 of meep , when they are worried by the dog, though 
 they were Scattered before, they will now run clofe 
 together ^ but in a fair Sun-iliine day, when there 
 is no dog to lcare them, they will one feed here, and 
 another there, diftant from one another : and ib it is 
 with Gods people, though it be a foul ihame, and a 
 great fin. 
 
 Again, there is no more diffention then in other 
 places, 
 
Moses his Choice. 
 
 places, for though in other places there fcem to be 
 more union, what is the reafon i 
 
 Firft, becaufe they are in the dark, and all colours 
 will agree in the dark 5 but amongft Gods people 
 there is light, and fo things that differ are foondif- 
 ccrned. 
 
 Secondly, becaufe they are chained together -, as 
 the Pdpifls will fay, there is no fuch union between 
 others, as between us-, What is the ground < They 
 are held together by an AntichrifiUn cktin : Popery 
 does fiibje& the confeiences or" men to them : they 
 muft believe the infalibility of the Pope, and they 
 have no liberty to fearch things by the Word -, and 
 they will not fuffer them to be rcafoning about the 
 points or Religion • they are in darknefs , and 
 when they be chained up in darknefs , no wonder 
 though they be clofe together. This is juft as if 
 there ihould be a couple of men chained to a block, 
 and as they are chained together , they fee other 
 men go at a diftance from one another 5 and they 
 that arc chained fhould cry out , See what a di- 
 ftance is between you, we keep clofe together all 
 the day long ^ Were this a plea for them < What is 
 that that keeps them together i 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 diffentions of Gods people , yet 
 it is not for fuch as thefe are to complain of the 
 evil. 
 
 Thirdly, falfe Religions have more peace, be- 
 caufe they will admit of mixture-, but our God is a 
 jealous God y he will admit us of no mixture, fo of no 
 partner. 
 
 T 3 But 
 
 Cap. 
 
27 8. 
 
 Cap. 
 
 Moses his Choice. 
 
 But that this might not be an offence, fo as to keep 
 us from joyning in Communion with the people of 
 God, let us know if this* might have been offence 
 enough to keep men from joyning with them , it 
 would have kept men in all times from joyning with 
 the Churches fince Chrifts time : You know what 
 difference was between Paul and Barnabas , two A- 
 poftles. And fo the Apoftles do complain of the dif- 
 fentions, and divifions in the Church of Corinth , in 
 the Primitive times, and if that had been enough to 
 keep out men from joyning with them, then there had 
 been no joyning with the Church of Corinth , and 
 other Churches. Bafd complains, I have lived now 
 
 to the age of a 
 
 an, and I fee more union in Arts 
 
 and Sciences, then in Divinity •, for in the Church, 
 I fee fuch diflentions, as do diffipate it, and rend it 
 afunder. And fo between Chrjfojlom and Epphaniw, 
 the one wiflied the* other might never dye a Biflwf, 
 and the other wifhed that he might never go home 
 alive. And between Jerome and Ruffnm b and Lu- 
 ther and Oecolampadim. 
 
 There is a mod fad ftory we have of thpfe that fled 
 to Frank ford from England in Queen CManes time, 
 and when they came there, though they fled for Re- 
 ligion, and for their lives, yet there were fuch grie- 
 vous breaches, as they fought the lives of one ano- 
 ther, picking out fome words againft the Emperor, 
 in a Sermon that Majter Knox had preached in Eng- 
 land long before, and now accufing him for them to 
 the Magiftrates of Frankford, upon which divers of 
 them were fain to flee. This is through the malice of 
 the Devil,in fowing tares,and therefore if you will be 
 offended in this wav of icandal,you muft be offended 
 
 Yet 
 
Moses his [boice. 
 
 Yet we muft all take heed of giving offence, for 
 though oftenccs will come, yztwoto them by whom 
 they comc:Howfocver there fall out offences,through 
 the finful diftempers of mens hearts, let not the Or- 
 dinance of God be challenged as the caufe of thefc 
 offences. Joyning in Church-fcllowihip is afpecial 
 Ordinance of God, to maintain love and peace a- 
 mongft his people,yet by the abulc of it many times, 
 divifions and diifentions are ftrongcr, and more bit- 
 ter in the Church, then elfewhere 5 let not Gods Or- 
 dinance be accufed as the caufe of it, nor declined for 
 this,but let the wickednefs of mens hearts be accufed, 
 let us feek to have it purged. 
 
 Chrift came into the world to difjolve the works of 
 the Devil, and yet the Devil never more raged, then 
 in Chrifts time, and a while after-, We never read of 
 men fo poiTelTed of the Devil before Chrift came, as 
 they were then • Shall we therefore accufe Chrift for 
 bringing the Devil into the world, for being the caufe 
 of mens being poffeffed of the Devil < Thofe who 
 thus reafon againft the Ordinance of Chrift, becaufe 
 of this evil that falls out by accident upon it, may as 
 well,yea,and certainly would as readily reafon againft 
 Chrift, if they lived in his time, becaufe of fuch pof- 
 fcflion of Devils,which never was fo before he came, 
 as it was then ; but as the true reafon why the Devil 
 thus prevailed upon Chrifts coming , was the juft 
 judgement of God againft men for contemning and 
 rejecting Chrift, who came amongft them : fo it is 
 here the judgement of God for the evil of mens 
 hearts in abufing fuch a blefted Ordinance of love 
 and peace. 
 
 So likewife, the Sacrament of the Lords Supper, 
 T 4 is 
 
 279 
 
 Op.2I. 
 
i8o 
 
 Cap. 21. 
 
 J^wz con- 
 tentionum 
 
 Chujiiium 
 viiuperabii 
 ioRrinam, 
 ijic eiium 
 Sec rat i am 
 CT PUto- 
 ni cam co- 
 km iicmi- 
 u rcjhit. 
 r-raca fu- 
 ocrftitione: 
 cuhcrcs 
 ftfuribxs 
 hjfcntioiii- 
 bus quhn 
 Cd lefix 
 membra. U 
 bourc. 
 
 Moses his Choice. 
 
 is a Sacrament appointed by God to maintain love 
 and peace in the Church, it is an Ordinance for com- 
 munion, it hath the denomination from thence, it is 
 called communion ; Yet what hath occafioned fuch 
 diffentions in the Chriftian world, as the controver- 
 sies about the Sacrament ? Shall therefore this Or- 
 dinance be accufed as the caufe of diflention i O let 
 us for ever learn this truth, that whatfoever evil falls 
 out, Gods Ordinances be not blamed, but mans cor- 
 ruption, let that be condemned, and purged . Origen 
 writing to C elf us, fays, If you will take offence at 
 the diffentions in Chriftian Religion, then you may 
 take offence at d indentions in other things. Va.- 
 lens the Emperor objected the fame againft. Chrifti- 
 ans, Ntcefhorw 1 1 .45 . brings in one Themiftius, an- 
 fwcring, that thofe of the Gradix fuperftition had as 
 great diffentions amongft them. 
 
 There is d indention amongft Merchants, and other 
 Trades, you do not fay therefore, I will not binde my 
 childe to that Trade, they difTent amongit them- 
 felves : If there be profit and accommodations in 
 the Trade, men will not be hindred by this plea, but 
 joyn with them notwithstanding * And fo come you 
 and joyn with the Saints, though there be fome dif- 
 fentions, though there may be fome rigid, diftem- 
 per'd, hot fpirited men, that may caufe fome trouble, 
 yet there is not fo much union and love in all the 
 world as with them 5 fet but afide fome, and there are 
 a company, if you be gracious, your foul may take 
 pleafarein, and blefsGodfor^ and therefore away 
 with all fuch (tumbling blocks,and reafonings againft 
 the Ordinances of God, come you thirfting after the 
 Ordinances of God, and my foul for yours, if you 
 _. do] 
 
Moses bis Qnice. 
 
 do not finde that fwectnefs in communion with them, 
 as never was found before. 
 
 There are many objections againft this way, and 
 many are a long time enfnared in them, but if a. 57. 
 1?. where God promifes the inheritance of his holy 
 Mountain, ver. 14. he promifes to make the way 
 plain to it. And Exod. 15. 13. God guides his peo- 
 ple in his firength to his holy habitation • it muft be 
 the flrength of God that muft carry through all ob- 
 jections, all difficulties, over all (tumbling blocks, to 
 Gods habitation : Thus much to thofe that yet are 
 not joyncd in that nearnefs of communion with Gods 
 people which they may be. 
 
 Chap. XXII. 
 
 Inftructions to thofe who Are joyned in communion 
 with Gods people, 
 
 S< Econdly, if it be fuchablcfTed thing to enjoy 
 h communion with Gods people, then there are 
 * many things that are to be faid to thofe that are 
 joyned in communion. 
 
 Firft, labor to approve to God and your own fouls, 
 that you are indeed Gods people particularly •, you 
 are his people in a way of outward profetfion, and to 
 men you do approve your felves, fo far as we hope 
 you are Gods people, but you muft approve your 
 felves to God, and to your confeiences : If you be 
 confeious to your felves of any fecret filth, and yet 
 dare come and deceive the people of God in joyning 
 with them 3 you bring your felves in more danger then 
 
 you 
 
 281 
 
 Cap.22. 
 
 life 2, 
 
 1. 
 
i8i 
 
 Cap.21. 
 
 M o s e s his Choke. 
 
 you are aware. We read Dent. 2 2 . ver . 2 1 . that if 
 a dam J el having defied her felf before marriage, and 
 fo deceiving a man, he marries with her, when this is 
 difcovered, jhe is to be flonedto death .« Uncleannefs 
 in fuch as were fingle, was not by the Law to be pu- 
 nlilicd with death, but ibe muft dye, although her un- 
 cleannefs was while ihe was fmglcfacanfejhe dee eived 
 the man, in marrying to him in her defilement.: So 
 know your filth in not joyning to Gods people is not 
 fo evil, and dangerous, as if you being confcious to 
 your felf, dare yet joyn with them*, if you deceive 
 the Church herein, God may juftly avenge himfelf 
 of you, it may coft you your lire : Rev el. 2. 9. I 
 know the blafphemy of them that fay they are Jews, 
 and are not. 
 
 It is by God accounted blafphemy for any to fay 
 they are Jews, and are not, to make profeflion of god- 
 linefs, and not to be godly, is blafphemy -, Surely 
 then , it is not fufficient to be with Ifrael, but we 
 muft be of ifrael, not to be a Jew outwardly, but a 
 Jew inwardly, to as God may own you in the laft day, 
 when there ihail be a narrow fearch, who are the true 
 people of God, that then you may be found to be 
 fuch indeed: it will be a dreadful thing for any of 
 you, that now feem to be of Gods people, and that 
 have lived amongft the jheep, ir you fhould be found 
 amongft the goats, ftanding at the left hand, when 
 you mall fee others of Gods people ftand at the right I 
 hand, looking upon you, and fay, bonder is one who 
 lived with us, and we could never dif cover him to be 
 an hypocrite, though jometimes we had jealoufies of 
 him, there he ftands, now he is difcovered -, therefore 
 approve your felves to be of the true Ifrael of 'God. 
 
 2»'ft' 
 
Moses his Choice. 
 
 285 
 
 £)[teft. But who is a true Ifraelite ? Cap. 2 2. 
 
 ! ^nfrv. Such a one as can approve to his own heart, 
 ' an inward efFeclual call of God, calling him out of 
 ; the world, as well as an outward call, by the Ordi- 
 j nances, fuch a one as hath teftimony to his own fpi- 
 j rit, that he is feparated, fet apart for God, that he 
 I hath an inward fanclif cation of the holy Ghoft, fuch 
 \ a one as in whole fpint there is no guile ^ this is a true 
 Ifraelite indeed. 
 
 Secondly, if it be fuch a great blefling to be joyn- 
 ed in union_,and communion with the people of God, 
 hence labor to blefs God for this great blefling, that 
 is fuch an amiable, deiireable condition- it is your 
 heaven upon earth,that mercy that mould fweeten all 
 other mercies, yea, that mould fweeten your afflicti- 
 ons to you. Gods holy mountain, ifaiah 57. 13. is 
 promifed is an inheritance oppofed to vanity, and 
 promifed as the bleiling; upon trufting in the Lord, 
 Vanity jhall take them, but he that putteth his trufi in 
 me^jhall inherit my hoi) mountain. Let us not enjoy ( 
 the world in all their vanity, but blefs we our feives l 7 -"^ 
 
 McnMclld 
 
 in our God^let us rejoyce in our inheritance,^ moun- \annon hoc 
 tain of the Lord. Though we beg our bread, fays W u [ }r * . 
 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 woods, and ba- 
 nifhed 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 
 houfes, and have communion there ^ this is the reft 
 that the Land ol Canaan did typitie, tor which the 
 
 name 
 
 \fircitur 21 
 eo quoi 
 pafcimur 
 pjjie cum 
 tAvgdis ct 
 vita jtterni 
 Ct>rtfo& 
 Sicrxmcr- 
 tU, Luth. 
 in Pf. jji 
 
284 
 
 Cap. 2 2. 
 
 Mos e s his Choke. 
 
 name of God is to be mganified •, God might fo 
 have lefc us, that we fhould have had communion 
 onely with the prophane ones, and drunkards • yea, 
 we might have been caft out from God, to have 
 had communion onely with reprobates , and that 
 now we may have communion with the godly, it 
 is a wonderful mercy. Rev. 14. we read of Chnft 
 {landing upon the CMount Zion, and having fo ma- 
 ny people /landing up, to joynwith him in Church - 
 fellorvfhip • for that is the meaning of that place, 
 there they were rejoycing at the mercy of the Lord, 
 that they were upon the Mount with the Lamb^ though 
 there might be time, when our Harps hanged upon 
 the Willows , yet if we be called to the Lamb upon 
 Mount Zion, Let m 'have our Harps in our hands. 
 
 Is there nothing in the delight that God hath in his 
 people, and the prefence of God with his people, 
 and the great priviledges they have 3 to raife our hearts 
 to praife the Lord, and let it not be verbally, but re- 
 ally. As namely thus 5 Is it that we are Gods de- 
 light, let him be our delight •, if we be his treasure, let 
 him be our treafure •, if we be his portion, let him be 
 our portion, if he communicates choice mercies to 
 us, let us give choice endeavors to him ♦, if he gives 
 us protection, let us protect his truths and name z, 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 
 with the people of God, you that are fuch, take heed 
 you do not darken that excellency that God hath put 
 in communion with his people - there are three ways 
 efpecially that darkens this excellency. 
 
 Firft 
 
Moses his Qhoicc. 
 
 2? 5 
 
 How th 
 rttccHvucy 
 
 of the 
 
 S'dints 
 communion 
 i> d.irkncd 
 
 Firft , if we reft in any Chxrch-priviledge we Cap.22. 
 have, and make that to be our Religion, and the 
 ftrcngthof ourfpirits be let out about thefe things 
 we enjoy, more then others, fo as we begin to de- 
 cline in the favour and power or godlinefs-, if o- 
 thers that knew us before, when we had not thofe 
 priviledges and mercies, that we have now, lhall fay, 
 What good is to be had there ? / kne tv fitch y and me 
 thinks they had more favour and relifhin the ways of 
 God then now, more fweetnefs and warmth to be hadtn 
 their company then now there is • Take heed of this, 
 of giving occafion to any to fay fo. It is a very evil 
 and a dangerous thing to reft in Church-priviledges, 
 to make all our Religion to confift in being in a 
 Church- way, we may have this revealed to us, and 
 yet little of Heaven revealed. There were two vails 
 of the Tabernacle, one covered the Holy of Holies^ 
 the other the place where the Priefts entred- 7 it may 
 be we have had the firft opened to us, but yet the fe- 
 cond which leads to the Holy of Holies, may ftill be 
 vailed. 
 
 Many whofe hearts arc very carnal, may be much 
 for Church-Ordinances. We have in the 24. of 
 E\ekiel, ver. 21, 22. feven fevcral cxpreilions of 
 carnal hearts.prifing Church-priviledges. Firft, they 
 accounted them their ftrength. Secondly > the excel- 
 lency of their ftrength.Thirdlv,?/;^.'/;;^ ofth°ireyes. 
 Fourthly, that which their fouls Pitied. Fifthly, their 
 glory. Sixthly, the joy of their glory. Seventhly, 
 that whereupon they fet their mindes. What a noife 
 did chev make about the Tempi? of the Lord «f The 
 Temple of the Lord,The Temple of the Lord^ ler.j.^. 
 and yet they were carnal : Take heed therefore you 
 
 reft 
 
iU 
 
 Moses his Choke* 
 
 Cap. 2 2. 
 
 reft not in the Church-privilcdges, by this you will 
 deceive your felves, and darken the excellency of this 
 bleflcd communion. 
 
 Secondly, take heed of darkning this by any fcan- 
 dalous way, as thole do who profefs themfelves to 
 be the people of God, and yet by their wretched 
 ways of fenfualities, or any other ways, are a ican- 
 dal unto Gods people, this is an evil, and a bitter 
 thing. Chrift walks amongft the golden candle 'flicks : 
 Every Church mould be a golden candleftick, hold- 
 ing forth light in the Doctrine of it, and golden in 
 the holy converfation of it. We muft take heed 
 that there be not fo much as a dufting of this golden 
 candleftick of the Lord, by the leaft loofenefs , or 
 carthlinefs of our lives. By fcandals in the wicked 
 lives of thofe that are of Gods people, there is a 
 ftain and blot caft upon Church communion-, here 
 the name of God is polluted • others that are pro- 
 phane, pollute the creatures, and their own confei- 
 ences, but Gods name is not fo much polluted by 
 them •, but Gods people do not onely pollute their 
 confeiences, by their fcandalous lives, but pollute 
 Gpds name, and it is worfe to pollute Gods name, 
 then to pollute your confeiences : And therefore 
 know, that joyning to the Saints is an aggravation to 
 every fin you commit afterward ^ and though it be 
 true, that union with the people of God is a mitiga- 
 tion of every crofs and avhidion, yet it is an aggrava- 
 tion to every fin. 
 
 Yea, if men were born for no other end and pur- 
 pofe, but to do mifchicf, they could not do more 
 then this, to joyn with the people of God, and then 
 livefcandaloufly. O brethren, let us pray to God, 
 
 that 
 
Moses his £hoice. 
 
 that wc may never live to that day, to darken the 
 great excellency of the fellowship of the Saints : It 
 were better that God mould take a thoufand of us 
 out of the world, then that we mould live to darken 
 the profeffion of Gods name, in union with his peo- 
 ple 5 this does more mifchief, then all the perlecuters 
 under Heaven can do. 
 
 The Church of God hath never been in a better 
 condition, then when their perfecuters have raged 
 mod: •, the raging of perfecuters have not darkned 
 the excellency of the Church, but the fcandalous 
 lives of members of a Church have darkned the glo- 
 ry of the Church : though by perfecution others 
 may be afraid to make profeffion of the truth, yet 
 all the perfecution in the world cannot take off mens 
 confeiences, and caufe them in their confcicnces to 
 think fuch are not in the truth, becaufe they arc per- 
 fecuted •, but the fcandalous lives of thofe that are 
 ProfefTors, do make men think in their confeiences 
 that this way is not right, and therefore make them 
 think they do God good fervice in hating fuch men, 
 perfecuting fuch men, and there is more evil in this, 
 to be an occalion 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 
 mifchief fcandalous lives do, and if you finde your 
 hearts inclining to any fenfual way, that you are like 
 to give fcandal, take heed of it, for it is the greateft 
 mifchief that can be devifed. Thofe who joyn with 
 the Church of God, mould walkfo, as to be an or- 
 nament to it, not a ftain, a blot, to caft filth upon 
 it-, lfa.49.1S. Behold the fe that gather themjelves 
 t$ thee^ thou fhalt fitrely clothe thee with them all, as 
 
 with 
 
 287 
 
 Cap.22, 
 
288 
 
 Cap. 2 2. 
 
 Mulo mifc 
 randum 
 quam eru- 
 bcjcenium 
 Tcic. de 
 tuga. pcif. 
 
 Epifcopos 
 regnante 
 Qonjisnlio 
 exilio idJi- 
 cfos domu 
 rcveaivit, 
 eo untum 
 fine ut ipfe 
 ob mututim 
 inter fe 
 contevtioi'e 
 bclto intc- 
 itiuo «p m 
 pugvxrent 
 ecckfim 
 
 Moses hk Choke. 
 
 with an Ornament : Confider how far many of you 
 are from being an ornament to the Churchy are 
 not your lives rather blemiihes < This is a fore 
 evil. Better it is to endure any mifery, then to 
 do that which (hall make Gods people a(hamcd 
 of us. 
 
 The third thing that darkens the excellency of 
 communion with Gods people,is diffentions in judge- 
 ment or affection, this makes it appear to be black in 
 the eyes of the world. So\pmen reports of a Devililh 
 policy of Julian , to raife a fcandal againft the 
 Church : He fent for thofe Bifhops that were banifli- 
 ed in Constantius his time, on purpofc that he might 
 caufe dificntion in the Church by them. Take heed 
 you have not a hand in darkning this excellent con- 
 dition, no not in this way. In the body, folutio con- 
 tinui , is more dangerous then the corruption of 
 a humor : Let us labor lb far as poffibly we can , 
 to make it excellent by peaceablenefs •, this is that 
 which is prophefied of for the Church, J fa. 33. 20. 
 Thine eyes frail fee ferufalem a quiet habitation: And 
 mark the bleifing that follows upon this quietnefs^ A 
 Tabernacle that frail not he taken down • not one of the 
 flakes thereof frail ever be removed, neither frail any 
 of the cords thereof be broken 5 but there the glorious 
 Lord will be unto m a place of broad rivers, fir earns, 
 ire In Zech. iq.ver.g. there is a Propheiie, that the 
 Lord frail be King over all the earth •, in that day there 
 fljallbe one Lord, and his name one: Wenowpro- 
 fefs one God, but we do as it were call him by feveral 
 names • but that will be a blefTed time, when as there 
 mail be but ono. Lord , fo his name fhall be one • 
 there ihall be a blefied agreement in the profefTion of 
 
 his 
 
Moses his Choice. 
 
 289 
 
 his name, onenefs of heart is a bleffing of the new 
 Covenant. 
 
 I remember Eufebim reports in the life of Confian- 
 tine, that he was fo much troubled for dhTentions 
 in the houfe of God, as he could not ilecp in the 
 night, and they did more dilquiet him, then all his 
 wars ♦, yea he fays, they caufed him to fob and iigh : 
 and fo they fhould be difquietings to our (pirits, and 
 vve mould ftudy to make up breaches. S.Cdugufline^ 
 ep.i 1 ). hath this cxpreflion, fpeaking of the divisions 
 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. Paul, Phil, 2. 1,2, 3. If 
 there be any confolation in Chrifl, if an) comfort of 
 love^ if an^ fellowjhip of the Spirit, if any bowels 
 and mercies, fulfil ye my joy, that ye be like minded^ 
 having the fame love , ere. Doves cannot endure to 
 be amongft Ravens,but where they fee mecknefs and 
 love, there thofe of Dove-like difpofitions love to 
 be-, Ifaiah 60. 8. Who are they like Doves, that 
 flie to their Windows < Brethren , if we would 
 expect to grow up in the ways of godlinefs , it 
 muft be by love and union together, Coleffians 
 2.2. Being knit together in love , unto all riches 
 of fullajfurance. When hearts are 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 
 
 ftrength from the body, nor be ufeful to the body. 
 
 And therefore the Apoftle would havens b: careful, 
 
 V if 
 
 Cap.22. 
 
 >Al pclci 
 procidercm 
 & flerem 
 quantum 
 pbffuw. 
 
290 
 
 Cap. 2 2. 
 
 Moses his Choice. 
 
 In vcjlc 
 virktat 
 ptjciffuu 
 nonfit. 
 
 Religio a 
 retigtndi. 
 
 *f any were out of joynt, tofethim in joynt again, 
 that is the propriety of the word. Gal. 6, 1. If a 
 nun be overtaken in a fault ^e which are /piritual, re- 
 store fuch a one 5 fct fuch a one in joynt, that he may 
 thrive, as members in joynt thrive. Chrift is called 
 the corner ftone-, now a corner ftone is that which 
 joyns both fides together •, now Chrift loves to be 
 in the place of joyning, where there is a joyning in 
 mutual fellowfliip: Although there be variety in gifts, 
 although the garment of the Kings daughter, the 
 Church, be or divers colours, yet why may it not 
 be like Chrifts garment without feam i 
 
 For the Lords fake let us take heed of divisions and 
 quarrels,efpecially let us take heed that under the pre- 
 tence of Religion, we do not maintain quarrels, for 
 this is to bring down the holy Ghoft,from appearing 
 like a Dove, to appear in the form of a Vulture, or 
 Raven-, You know what S.Paul fays of fpeaking with 
 feveral tongues , will not he that comes in fay you are 
 mad ? When wicked men hear of fo many dilfonant 
 opinions, of fo many diffentions among you, will 
 they not think you mad:" And becaufe you all pretend 
 Religion, will they not think that thatkinde of Re- 
 ligion which you pretend is a mad thing? So far iball 
 you be from making the way of Chrift honorable in 
 their eyes, which yet mould be the thing you mould 
 more deftre, feek after, rejoyce in, then your lives. 
 Religion hath the name from binding, and certainly 
 it is the beft band of humane focieties •, there is great 
 reafon then that we feek to keen it in the band or uni- 
 ty. And that is the third thing I would fay tothofe 
 that are in Church-fcllowmip, not to darken the ex- 
 cellency that is in communion with the Saints. 
 
 The 
 
M o s e s his (hoice. 
 
 The fourth exhortation is,that you would walk and 
 live To, as by your walking you may draw others to 
 be in love with this fellowlhip : as God hath made it 
 to be glorious, lb that you would fet out the glory 
 of it to others, that all that go by you mould fay, 
 Surely they are the blefled of the Lord, certainly 
 God is with them,and therefore we will likewife joyn 
 with them ^ O what a blefTed 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 
 fpeech of an Ancient. We read in Rev. 14. Thofc 
 that flood with the Lamb upon Mount Zion, enjoy- 
 ing communion there, they had his Fathers name 
 written upon their foreheads,the glory of God mined 
 in their foreheads-, a convincing converfation 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 
 live fo, as to bring honor to God 1 to hold forth the 
 honor of God, is all the glory we can bring to God -, 
 let us be known to be thofe we profefs our felves to 
 be, feparated from the world, by the holinefs of our 
 lives ^ as Tertullian fays of the Christians in his time, 
 they were known to be Chriftians from the amend- 
 ment of their former lives. You are joyned near to 
 Chrift, as a girdle about a mans loyns •, take heed 
 you be not as that girdle, fer.13. A rotten girdle, fit 
 for nothing, fo were the Church of the Jews at that 
 time- but you ihould be as that girdle of Chrift, 
 Rev. 1. 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 
 
 *9* 
 
 Cap. 22. 
 
 ^ubc&t vi- 
 tit fcrftta- 
 icit I'm- 
 gux Atha. 
 exhort, ad 
 Monachos 
 
 Nee aliun- 
 de nofcibi- 
 kt tjuS it 
 emenditit- 
 vc vittfril 
 prcjiiuoru. 
 Tertulad 
 Scapulam. 
 
2oi 
 
 Cap. 22. 
 
 Moses his Choice. 
 
 Let us walk fo, as to manifeft and hold forth the 
 beauty and amiablenefs of godlinefs in the eyes of all, 
 that they may fee it whether they will or no, and to 
 force eftcem from the confciences of men. Cant. 
 6.4. itisfaidof the Church, She is terrible as an 
 army with banners • A Church of God that walks 
 clofe to the rule, is terrible to guilty confciences . Let 
 us walk fo, as when the Balaams of the world look 
 upon us, they may fee our comely order, fo as to be 
 forced to fay, how goodly are thy tents, O facob, 
 and thy Tabernacles, O Ifrael ! as the valleys are they 
 tyread forth, as gardens by the Rivers fide, as the trees 
 of Lign-K^iloes which the Lord hath planted, and as 
 Cedars be fide the waters, Numbers 24. 5. St.fohn 
 Epift. 1. chap. 1.3. expreffeth his defire for thofe 
 whom he wrote to, that they might have fellowfhip 
 with him, and the reft of the Saints 5 and he brings 
 this as an argument, Truly our fellowihip is with the 
 Father, and with his Son Jefus Chrift •, this would 
 be a mighty prevailing argument indeed, if we walk- 
 ed fo before others, as to manifeft that we in truth 
 have fellowfhip with the Father, and with his Son 
 Jefus Chrift •, then our fellowihip would be defireable 
 indeed, 
 
 Chap. 
 
Moses his Choice. i 20} 
 
 Cap.23. 
 Chap. XXIII. 
 
 How fhould Gods people fo walk, as to draw others in 
 love with their communion. 
 
 BUt how fhouldGods people fo walk,as to bring 
 others in love with their communion ? 
 Firft, in the general, take heed of thofe fins 
 efpccially, that thofe which you converfewith are 
 guilty of, that they be not able to fpy the fame 
 fins in you,which their confeiences accufe themfelves 
 of: take heed of the pollutions of the world. Cant. 
 6. 10. Who is pie that looketh forth as the Morning, 
 fair as the CMoon, clear as the Sun % and terrible as 
 an arms with banners ? The Church of God ought 
 to be fdir as the CMoon, but the Moon hath fpots, 
 and therefore it follows, Clear as the Sun, and then, 
 fhe is terrible as an army with banners : Either fhe 
 will draw the hearts of others to love her, or flic 
 will daunt their hearts . Yea, let them not fee any 
 defilement anfwerwable to their defilement : for wic- 
 ked men, though they cannot fpy evils in the godly, 
 yet furely they think they are guilty of the fins 
 which they live in, as well as themfelves : as Nero, 
 becaufe he was unchaft, thought all the world was 
 unchaft : and therefore the godly fhould labor to 
 keep themfelves from fuch fins as the world is guilty 
 of, that they may not fpy fuch in them. A godly man 
 fhould not onely labor to be kept from outward de- 
 filement-, that may be done by the ftrength of a natu- 
 ral confeience, without any fan&ifying grace : and it 
 ihould be a fbame to one that hath grace, if he fhould 
 not do that • if he cannot do that, now can he purge 
 ___^ V 3 himfelf 
 
 Quci~l. 
 Anfrc. 
 
294 
 
 Cap. 23. 
 
 gueft. 
 An fa. 
 
 Moses his Choice. 
 
 .Vhit Gi 
 'leneC 1 
 
 icart is. 
 
 himfelf from fecret, and fpiritual evils that are in the 
 heart < 
 
 Secondly, if you would walk fo as to draw others 
 in love to communion with you, walk in fmglenefs 
 and uprightnefs of heart. k^AcIs 2.4.6, 47. They 
 did eat their bread with gladnefs, and fmglenefs of 
 heart, praifing God : mark what follows ; having 
 favor with all the people, and God added to the 
 Church: Singleneis of heart makes Church-com- 
 munion lovely. 
 
 But what is that uprightnefs ,and fmglenefs of heart 
 that we are to walk withal & 
 
 By that I mean this •, namely, to be fure that there 
 be an anfwerablencfs in our conversation unto all 
 thofe principles of godlinefs that we profefs : for 
 take the moft ftri<ft principles of Religion, and the 
 men of the world cannot ipeak againft them, and 
 when it comes to, this is all they have to fay, Ah ! if 
 it were in truth ^and w fincerity 3 it were jomething^hut 
 they are hypocrites : they acknowledge the principles 
 are right, but they think the principles are fo ftrict, 
 that it is impoffible to walk up to them: Ah! fay they^ 
 give me one that does walk up to his principles and 
 we will fay fomething to yov. 
 
 And therefore, you that are godly, confiderof the 
 many principles of godlinefs that you profefs : as 
 namely, that the leaf fin is a greater evil, then all the 
 evils in the world •, and labor that all your whole life 
 may hold out this principle, fearing the leaft fin, 
 and the leaft occafion of fin. It is our principle, that 
 we pa uft make the Word the Rule of all o'ir actions : 
 Now let your conventions hold out this principle 
 before others •, And that the peace of confcience is of 
 
 infinite 
 
Moses his Qmce. 
 
 infinite more value, then all the delights of the world: 
 Hold out this principle ; 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 walk, 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 ihould fo walk, that if there 
 were no talking of fuch principles, yet they may be 
 found in their converfations. 
 
 Thirdly* if you would fo walk, as to draw others 
 in love of communion with you, then walk fo, that 
 thofe that are without may fee a conftant evenncis, 
 and proportion in your ways, that one action 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 conviction, 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 greatnefs of one member, or in colour, but in 
 the proportion : So the beauty of a Chriftians con- 
 versation, 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 lee us halt : Many are hot in fome one thing , 
 and 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 lhort • as where 
 one leg is fhorter then another, there mult needs be 
 halting-, this is a dishonor to Religion, this takes away 
 V 4 the 
 
 Cap.*}, 
 
i$6 
 
 Moses his Choice. 
 
 Cap. 23. 
 
 the beauty of Religion, and fuchas thefc are, will 
 never convince any of the excellency that is in com- 
 munion with the Saints. 
 
 Fourthly, if you would walk fo, as to draw others 
 in love to communion with you, then labor for to 
 be eminent in thofe things that the men of the world 
 have skill in. 
 
 As firft, the works of juftice : The men of the 
 world think men muftbe juft in all their ways, and 
 all their dealings • and though it be true there may 
 be juftice where there is onely morality , yet there 
 can be no Religion where there is not Juftice, for 
 Religion teaches Juftice more then morality does 5 
 it is a fhameful thing for men that make profeflion 
 of Religion, not to be raifed above moralities : now 
 when the men of the world that have skill in this, 
 (hall fee that godlinefs teaches men to be juft, and 
 that thcir's is a more accurate juftice then that which 
 is in the world, this convinces men •, but when they 
 (hall fee men talking fo much of godlinefs , and 
 Church-difcipline^ and yet when they come to deal 
 with them, they are then fo cunning, and will fetch 
 over men as well as any, as griping as any, and men 
 know not where to findc them, thefeare burthen- 
 fome Members to a Church, that wrong Religion : 
 yourinjuftice in dealing with men, is a greater evil 
 then the injuftice of any moral man, in this regard, 
 the injuftice of a moral man does not make men 
 fhyof dealing with all moral men, but injuftice in 
 you makes men fhy of dealing with any that make 
 profeflion of Religion,and to fay, none are fo deceit- 
 ful as they-,and though that objection does come ufu- 
 ally from malice, yet it cannot be denyed, but thofe 
 
 that 
 
Moses his Choice. 
 
 that make profeffion, give too too much advantage 
 fork. 
 
 Secondly, labor for an eminency in performing 
 the duties of your relations, and your callings. As 
 wives mould fulfil 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 peo- 
 ple, they will not believe you : And therefore the 
 Apoftle, when he urges the Church of God fo to 
 walk as to convince others ; mark how he inftances 
 in the duties of relation, i Pet. 2.12. Having your 
 conversation honejl amongst the Gentiles ,t hat where- 
 as the) Jpeak againfl you as evil doers y they may by 
 your good works which they jhall behold, glorife God 
 in the day of visitation : But what good works muff 
 we do, which they beholding mall glorifie God in 
 the day of vifitation * You mail finde he inftances 
 in the duties of relation, as between Magistrates and 
 Subjects , Oltajhrs and Servants , Husbands and 
 Wives. 
 
 And therefore, you fervants that are under fubje- 
 ftion, especially under carnal Governors, lee them 
 fee, fince you have joyned with Gods people, that 
 you are more faithful and obedient then ever before, 
 and that they never had any lervant in their lives, fo 
 fubject, and obedient, and faithful as you are, that 
 did not make that profeffion that you do. And fo 
 wives, carry fuch refpeel:, and (hew liich humility 
 towards your husbands, though they be naught, that 
 they may fay, Since my wife made this profeffion of 
 Religion, I finde it in her carnage-, and fo children. 
 It is a wonderful fhameful thing that any fervant or 
 
 childe 
 
 Cap.23, 
 
\ 
 
 Moses bis Choice. 
 
 Cap. 23. 
 
 Utnonprx- 
 jhtfiJct, 
 quo! prx- 
 jtitit hfi. 
 del 1 us. 
 
 3- 
 
 childe, that is but civil, ihould go beyond a godly 
 fervant or childe in diligence, and obedience, and 
 faithfnlncfs 5 fays Jerome, What a fhameful thing is 
 it, That faith jliotddnot enable to do that, which Infi- 
 dels are able to do f 
 
 Thirdly , The men of the world have skill in 
 peaceable difpofitions, labor to be of a peaceable 
 difpofition : BlefJ'ed are the peacemakers • let them 
 not fee rigidnels in your ways. The Jews obferve 
 upon Exod. 25.3. that there was no iron amongft the 
 ftuffof the Tabernacle : What do rigid iron difpofi- 
 tions in Gods Tabernacle, in Gods Church i 
 
 Fourthly, they have skill in affability, and courte-; 
 oufnefs •, Religion does not teach men to be fowre, 
 but as courteoufnefs and affability is a moral vertue, 
 fo it is to be carried in a higher way in Chriftians then 
 in others. Many men who have no grace, feem to car- 
 ry themfelves like Chriftians •, what a fhame t*hen is 
 it for Chriftians, who have grace, not to carry them- 
 felves like men i 
 
 Fifthly, the men of the world have skill in love,and 
 therefore be eminent in that, that they may fee your 
 love towards one another, bearing one anothers bur- 
 thens. As the curtains of the Tabernacle were joyn- 
 ed together by loops, fo fhould the members of the 
 Church be joyned one to another by love. In the 
 primitive times we findc the Heathens, and enemies 
 of the Church, did acknowledge there were no peo- 
 ple in the world did love one another fo as Chriftians 
 did. The Church of Philadelphia is blamed for no- 
 thing •, Philadelphia fignifies brotherly love • when 
 brotherly love rules in Churches, they grow to a 
 blamelefs converfation before God and man. 
 
 Sixthly, 
 
Moses hia Choice. 
 
 299 
 
 Cap. 23, 
 6. 
 
 Sixthly, be bountiful, and liberal : The men of the 
 world having skill in thefe things, and they feeing no 
 cminency of thefe in you, they fay, Let them make 
 what profeflion they will in thofe things we 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* if the men of the 
 world can fee, that men that make profeilion of Re- 
 ligion are able to do that they cannot do, they fee 
 now there is fome reality in Religion. You know 
 how it was with Pharaoh and his CMagicians • 
 all the while CMofes wrought fuch things that 
 Pharaohs CMagicians could do, Pharaoh was not 
 convinced • but when CMofes did fuch things, that 
 the CMagicians 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, 
 I If I had not done (tich things as no man did, you had 
 had no fin. 
 
 What is it to do thofe things which the men of the *g?«7?. 
 I world cannot do? 
 
 Firft , the refitting of ftrong temptations • every | Anfk. 
 ! flight temptation overcomes them, but when they 1. 
 : mall fee you ftand out againft powerful temptations, 
 they fee you have a power beyond theirs. When u rein; 
 Nebuchadnezzar faw the three Children inthe fiery c 
 furnace, and they were not touched by the fire, he the men 
 i was convinced-,fo when the men or the world (lull fee of &■- 
 ! you in the midft of prevailing temptations, and you W0) 
 -, keep your felves untouched, they will be convinced, 
 I and 
 
}00 
 
 Cap. 23. 
 
 2. 
 
 Moses his Choice. 
 
 and fay, Surely there is a fower with thefe that we 
 have not. 
 
 Secondly, the overcoming of ftrongpafsions, this 
 convinces them : When as thofe you live withal,fhall 
 know there was a time you were outragious, and for- 
 ward at every thing that did difpleafe you, and fince 
 God hath wrought on your hearts, you can be meek, 
 and patient, and thofe pafTions and temptations 
 cannot overcome you now, that did before. When 
 Chrift commanded the winds and feas ,and they were 
 {till at his word, they wondred and faid, Who is this, 
 that the winds andfeas obey him f And fo, when you 
 have ftorms and pafTions 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 felves in your 
 wills and ends, this is a thing they cannot do- but 
 now the godly, if there come any word of God to 
 (hew their wills are not right,they do not only change 
 the thing their will is upon, but their will is bowed to 
 Gods word. And as it was with David, when he had 
 Saul at an advantage, and might have had his own 
 will upon Saul, and yet fpared him, how did this con- 
 vince Saul ? Who having his Enemy, would have 
 fpared him i As if he had faid, // / had had thee at an 
 advantage^ at my own will, Imuft have had my ends ; 
 And fo is there any thing that the men of the world 
 can fee you may have your ends in,you mould rather 
 deny your felves in them. 
 
 Brethren, Gods people are to ft rive, and contend 
 with the world above all people, and that for God - 7 
 now then, that we may manifeft unto the world, that 
 when we do contend with them, that it is meerly for 
 
 God, 
 
M o s e s his fcboice. 
 
 God,when it comes to our felves,and our own caufes, 
 we fhould be the mod yieldablc people in the world. 
 There is a time when we mult contend with the world, 
 our confeiences put us upon it, and the caufe of God 
 puts us upon it, and then they fay we are ftubborn 
 proud fpirits •, now to take off this reproach, and to 
 convince them, it is not felf- will - 7 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- 
 kiencc. 
 
 Fourthly, do good for evil, this is that which the 
 men of the world cannot do. We mutt labor to do 
 fome lingular thing for God ; if you onely do good 
 for good, the Publicans can do fo, but wemuft do 
 good for evil. As it is reported of BifTiop Cranmer, 
 they ufedtofay of him, If they would have Bifhop 
 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 muiing, and ftudy- 
 ing how you may return fome good to that man 
 that hath done you wrong, and fo you fhall not be 
 even with him, but above him •, by this you fhall 
 heap cods of fire upon his head: This befeems the 
 people of God, that are the peculiar of God. It 
 was a notable fpeechthat Balaam had in Numbers 
 23.9. Lo, the people fhall dwell alone , and fhall not be 
 reckoned among the Nations : They are a people pe- 
 culiar amongft themfelves^ if they be fuch a people as 
 are fo peculiar,as they muft not be reckoned amongft 
 theNations,then they muftdo fuch things ,as cannot 
 be reckoned amongft the ways and works of the 
 
 Nations. 
 
 Cap.23. 
 
Cap. 23. 
 
 Moses his Choice. 
 
 Nations. If we mould read all Authors of the Hea- 
 thens, yet we may finde fuch things in Gods people, 
 as we cannot finde in all the Authors. 
 
 Fifthly, be joyful in affliction, rejoycing in God 
 and Chrift,thcn when all outward delight fails in very 
 convincing : If people fpeak fo much of faith, and 
 living by faith on the promifes, and yet if they be 
 croft in any thing in the world, their hearts are as low 
 and linking as the hearts of any •, when men of the 
 world fee this, they fay, Where is all their faith ? 
 But if they fee when affliction comes, even fuch as 
 would make their hearts fink, and the people of God 
 carry them out chearfully,they will fay, Surely there 
 is forne real principle in them that rve cannot fee. As 
 Zpuftin ^Martyr, when he faw the Chriftians fuffer 
 fuch great things fo chearfully, fays he, Surely 
 thefe men have more then the men of the world, they 
 have other principles, and fo he enquired what maner 
 of people they were, and fo came to embrace the 
 truth. 
 
 It is not fo much to be merry and joyful over 
 their cups •, the people of God cannot be merry 
 and joyful in fenfual delights, but put them into 
 afflictions and hardfhips, and they can be chearful 
 more then you, they are notfo dumpifh and fad as 
 the men of the world think they are. Chrift faid, 
 I have meat to eat of which you know not of ';. The 
 light of the candle is fed with (linking tallow , but 
 the light of the Sun hath influence from Heaven to 
 feed it, and fo is not foon blown out : And fo the 
 joys of Gods people have other matter to feed them, 
 and are not fo foon puffed out as the joys of the 
 
 world. 
 
 Sixthly, 
 
Moses his Choice. I 303 
 
 Sixthly, in the people of God there mould befe- 
 rioufnefs mixed with chcarfulnefs, and the mixture 
 of both thefe makes Religion beautiful ^ for if pro- 
 fefTors of Religion will be merry, they prefently run 
 into a lightnefs, and vanity of Spirit •, and if they 
 think to be ferious^they prefently grow dumpifh and 
 fullen-, but if we could dofo, be fochearful in our 
 way, as to manifeft ferioufnefs, and fo fcrious, as to 
 manifeft chearfulnefs,this will be a mighty convince- 
 ment to the world. 
 
 Seventhly, the men of the world cannot be hum- 
 ble in the encreafe of gifts • but the more encreafe 
 of gifts Gods people have, the more humble they 
 mould be. They (hall fee fince the people of God 
 did dole one with another , they are encreafed in 
 gifts •, a poor boy, or girl,or fervant,that underftood 
 nothing before, now they can understand more, and 
 with their understanding their hearts arc more hum- 
 ble then before •, this is a great convincement, That 
 in the exercifc of your gifts, there may not appear 
 much of your /elves, but muchofGoa, is that you 
 mould much labor after in the exercife of your gifts-, 
 let them fee that God hath acquainted you with fuch 
 divine myfteries^as mould make them admire ^ Gods 
 people mould not onely labor to have words that are 
 flat, but to have fuch gifts, as that they mould know 
 the fecrets of God, and of their own hearts, and of 
 the hearts of others. You know when he in 1 Cor. 14. 
 that was ignorant came into the Church, and faw 
 gifts fo exercifed, as the fecrets of his heart were 
 opened, he faid, Surely God is there. We fhould not 
 exercife gifts fo, as to mew our parts in them, but ex- 
 ercife them in fuch an humble maner, as to convince 
 
 the 
 
Cap. 23. 
 
 Moses his C hoice. 
 
 5- 
 
 the world of the excellency in communion with the 
 Saints. 
 
 O brethren, labor to practice thefe things : O what 
 a blefTed thing were it that all of us might come to 
 convert fouls ! Though women may not preach in 
 the Church, they may preach abroad in their lives, 
 and in their families, by their humble and godly con- 
 ventions-, 1 Cor. 7. \6. What k now e (It hott, wife, 
 whether t hou Jhalt fave thy husband? Labor foto 
 walk, as fome foul may blefs God for you, and blefs 
 God for your joyning with his people : Heretofore I 
 was a poor ignorant wretch, and minded nothing but 
 to fatisfie the fleib, and heard many Sermons, and 
 they never wrought upon me, but now I fee the holy 
 converfation of fuch, this works upon me -, No mem- 
 ber of a Church mould fatisfie himfclf, until he have 
 feen himfelf to work upon fome by his converfati- 
 on. The people that God intends to bring to joyn 
 with his Church, are faid to flye like Doves to their 
 windows ,i faith 60. 8. Now Doves love white,clean, 
 and lightfome places •, wherefore fuch ihould be our 
 converfations, fo white , clean , and lightfome , as 
 thofe in whom God begins any work of grace , 
 to be of Dove-like difpofitions, may come flying 
 to us •, and this is the fourth branch of the exhor- 
 tation. 
 
 Fifthly, if there be fo much good to be had in this 
 communion, labor to walk fo one with another, that 
 when any come to joyn with you, they may flnde 
 that made good which they heard of: though they 
 dofuffer araiclion to come and joyn with you, yet 
 when they are come in , they may flnde all made 
 up, that they may fay. Before I heard by the fpcech 
 
 of 
 
M © $ g $ /}& £7;flicf t 
 
 }Q? 
 
 of others, there was fuch a comfortable life in Cap.? 3, 
 communion with fuch, which made me venture 
 much, and now I have found it made up to the full $ 
 yea, half of it was not told to me: O let us not give 
 occafion to any to go and complain to God, and 
 fay, I heard there was much good to be had in com- 
 munion with thy people, and thereupon I was con-* 
 tent to venture much to enjoy it, and now I fmde 
 no fuch thing, I fiadc nothing but jealousies, and 
 wranglings, and pride, and as much carthlinefs as 
 before : If you give any occafion to go to God, 
 and to make his moan thus, it will go ill with you $ 
 but give occafion to others to bleis God for you ; 
 therefore let there be a fweet union among you, It 
 is a promife in Zepb,$, They jh*ll few e the lord with 
 one awftfft, with one fboulder , fo the words are \ 
 So every one of you mould fet your felves to ferve 
 the Lord, quickningoneanothers fpirits, careful for 
 one anothers good, 
 
 And when you come together, bring your living 
 wfr together; When you lay brands together, you 
 do not lay the dead ends together they will never 
 kindle, but you lay the living burning ends toge^ 
 ther, and fo they kindle ; And fo when you come 
 together, lay your living ends together, that when 
 you go away, you may lay, I feel my heart warm- 
 ed s you mould never meet together, but that you 
 might blefs God for your meeting • and by this 
 you ihali ihew there is a power in this Ordinance of 
 God. - 
 
 It is obfervable, the great ftrcnqth that there is in 
 civil Ordinance, one would think there (hould 
 
 be more in a fpiritual Ordinance ; 
 
 X 
 
 How 
 
 comes it 
 to 
 
;o<5 
 
 Cap. 23. 
 
 Moses his Choice. 
 
 topafs, that two, that it maybe a moneth 01* two 
 before were meer flrangers, and yet they coming 
 tojoyn in marriage, if it be a true joyning, their 
 hearts clofe more together, then to Father or Mother^ 
 to their children, that came out of their own bodies, 
 or brother^ or fifters that lay in the fame womb, they 
 cannot have their hearts fo knit together, as thefe 
 two have : From whence comes this t From the 
 vertue of Gods Ordinance •, if it were not an Ordi- 
 nance of God, it could not produce fuchan effect : 
 If marriage , which is an Ordinance of God in 
 civil things , and fo a civil Ordinance, have fuch 
 power to unite the heart, how much more fpiritual 
 Ordinances, and communion^ which is the higheft Or- 
 dinance for uniting the heart i and therefore we 
 mould look for more then a natural power in it : For 
 people to love one another, and to do good to one 
 another, hath a natural power to unite the heart •, But 
 do you look upon this communion as having the 
 greateft power to unite the heart, by vertue of an 
 Ordinance, that fo all who have fuffered never fo 
 much to joyn with you, may fee all recompenced up 
 to the full, and never have a repenting thought for 
 that they have fuffered and ventured. 
 
 Chap. 
 
Moses J? is Choice. 
 
 Chap. XXIV. 
 
 We fkould fatisfe our felves in communion with the 
 Saints } and improve it to the utmofi advantage 
 ive can, 
 
 A Gain, another branch of the exhortation is 
 this •, if there be fo much good to be had in 
 this communion, labor to fatisfie your felves 
 in it, fo as to take heed of breaking from it \ the for^ 
 faking the aflemblies of the Saints, is made by the 
 Apoftle an argument of Apoftacy, Heb. 10. 25 . Not 
 forfakingthe affembling our felves together, as the 
 maner of fame is. Do not think to go and make up 
 your comfort with going, and joyning with the 
 world. Certainly, when men that are members of 
 a Church (hall for form come and joyn with Gods 
 people, but their confeiences tell them, when they 
 are in the world, their hearts are more content and 
 fatisfled •, 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 priviledges, 
 count it a difhonor to company with thofe that are 
 mean. Thofe who were free of the City of Rome, 
 were not to be free of any other place. It is enough 
 that we arc Citizens of the new Jerufdem, let us ia- 
 tisfie our felves in this. 
 
 Godly men, though never fo poor, are to look up- 
 on thofe who are carnal, as bafe and vile, efpecially 
 to think to take fatisfa&ion in eating, and drinking, 
 and flaying with them, when as there are fuch holy 
 Ordinances, and high priviledges with Gods peo- 
 ple, to fatisfie your felves in, and in thofe your hearts 
 
 X 2 with- 
 
 ?°7_ 
 
 Cap. 2 4. 
 
^e8 
 
 Cap.:.}. 
 
 Moses hU Choice. 
 
 withdraw from them-, Certainly, your hearts mutt 
 needs be very carnal and fenfual : Can God take it 
 well at thy hands,to go and make hands with his ene- 
 mies i fob 8. 20. God will not take the wicked by 
 the hand •, fo it is in fome of your books ; Why then 
 will you i Canft thou be in any place where thou 
 fee'ft God dishonored, and be merry £ Certainly, 
 the fight of fin, wherefoever it is committed, mould 
 caufc horror in the hearty thus it was with David, 
 ffalm 1 19. 53. Horror hath taken hold upon me, be- 
 canfeof the wicked that for fake thy Law : It mould 
 make men forbear to come into fuch company where 
 they fee fin committed. 
 
 It is reported of CMeT^enttus the h ^etrurian Ty- 
 rant, that he devifed this torment, to chain a live 
 mariy and a dead man together, and fo wherefoever 
 he went, he mould have the dead man to rot before 
 him, and ftink in his. noftrils, till he was poyfoned 
 with it : Surely this was agreatmifery, a moll: grie- 
 vous death : And Gods people mould count it as 
 great an evil to have filthy dead wretches, that are un^ 
 favoury in any thing that is good, to be joyned with 
 them : David prays in Pfal. 26,9. Gather not my foul 
 with finners • Would you not have your fouls ga- 
 thered with finncrs hereafter:' for the prefent take 
 heed of joyning with them. It was the prayer once 
 that I have heard of a good Gentlewoman, when ihe 
 was to dye, being in much trouble of confeience, 
 Lord, let me not go to- hell where the wicked are, 
 for Lord thou know eft, I never loved their company 
 here : She prayed with David, Lord gather not my 
 foul with finmrs : If you would have evidence that 
 God willnot grither your fouls to finners,but that he 
 
 will 
 
Moses hk Choice. \ 209 
 
 will gather them to the godly, labor to fatisfic your Cap. 24. 
 fouls with Gods people. 
 
 Seventhly, if there be fo much good in this way 
 labor to improve it to the utmoft : Wherefore is there 
 a price in the hand of a fool ? This is a great price •, 
 if many had feen the days that we have feen, how 
 would they have blefTed God * what ufe would they 
 have made of them i Seeing God therefore hath 
 given you this opportunity, improve it : if you have 
 any advantage in your trading, you will improve it. 
 Take heed of fuch things as may hinder that good 
 you may have in communion with the Saints : What 
 are they < 
 
 The firft thing that I would forewarn Chriflians 
 of, k is fttllennefs of Jpirit^ that makes them love 
 jolitarinefs rather then communion •, and this is a- 
 mongft many that have true grace : and certainly it 
 comes fomctimes from abundance of pride, for if 
 they come among others, they think they (hall dif- 
 cover their weaknefs, and rather then they will dis- 
 cover their weaknefs, they will deprive themfelvcs 
 of all that good which they might have. Coniider 
 how unfaithfully you deal with God, God hath 
 given you a talent, and you are not to wrap it up in a 
 napkin, but to ufe it for God. Again, it is a wrong 
 to-the Church, for your gifts are not your own, but 
 the Church ha*th an intcreft in them, and therefore 
 you are to ufe them for their good. Again, you do 
 much wrong to the Ordinance of God , when you 
 do prefer the contenting of a pettifh humor, before 
 the Ordinance of God. God threatens it as a 
 judgement, Hofea 4. 16. To feed his people as a Lamb 
 in a large fla C e h that is, to fcatter them from the 
 
 X 3 fold, 
 
 What hin- 
 ders our 
 profiting 
 by the 
 Saints 
 commu- 
 nion' 
 
Cap. 24. 
 
 2. 
 
 Moses his Choice. 
 
 fold, that they fhould go one and one, as a Lamb 
 bleating alone in the wilde wildernefs : take heed you 
 do not bring it upon your felves. 
 
 Again, there is a great deal of danger in this folita- 
 rinefsof fpirit. 
 
 Firft, there will foon grow a wonderful drinefs,and 
 barrennefs of fpirit : It is juft with God to deprive 
 men of gifts, that have not hearts to improve tne 
 gifts that God hath given them. 
 
 Again, you will be ready to run into error, and 
 ftrange conceits ♦, for if you obferve the workings 
 of your hearts, you have ftrange opinions of things, 
 and think you are fure of them, and when you come 
 amongft others, though you could not fee the weak- 
 nefs of your opinions , others can quickly fee 
 them, whereas if you will not come'amongft them, 
 but be ftiff in your opinions , you may run into 
 errors. 
 
 Again, you will be .lyabletothe temptations of 
 Satan-, immoderate folitarinels, is joyned with im- 
 moderate melancholy, which is the common ibop 
 of the Devil for to forge his temptations in, and it 
 is a great evil to keep the Devils temptations clofe •, 
 and therefore come into communion with the 
 Saints. 
 
 And fecondly, when you do come into communi- 
 on, take heed of pride •, pride fometimes keeps away 
 from communion, and pride is a great hinderance to 
 the benefit of communion : As round things do 
 Hot joyn but onely in one point , but take flat 
 things, and they joyn in every point -, and 10 hearts 
 fwoln with pride cannot joyn with others, but onely 
 in fuch particulars as will ferve their turns, but if we 
 
 have 
 
Moses his Choice. 
 
 have plain hearts, we will clofe 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 hearts that are 
 fwoln with pride , will not clofe as low humble 
 hearts will. A fwoln member is fit for nothing, but 
 all members muft fervc that 5 As a gouty leg, all the 
 members muft tend that, but it is unfit to be fervicc- 
 ablc to any : and fo a proud heart, it expe&s every 
 one mould attend it,but when it comes to be fervice- 
 able to any, it is unfit. 
 
 Thirdly, take heed of envying at the gifts and 
 graces of one anothef-, the wicked men of the world 
 do envy one another,becaufe the good they look up- 
 on as their laft end, is fo ftrait, that if one have much 
 room, the other is ftraitned •, but the godly need not 
 be ftraitned, their good is in God, and they have 
 place enough to expatiate thcmfelves, and fatisfie 
 themfelves. If men were riding or failing in a nar- 
 row paflage, they would envy him that were failing 
 before them, that hinders - but in the Sea they do 
 notenvy them, becaufe they have room enough to 
 fail : So in Chriftians that place their happinefs in 
 God, where there is room enough, there ibould not 
 be envy. 
 
 Fourthly,take heed ofpettiflinefs^andfrorvardnefs, 
 oxfajfions^ thefe do darken communion : the meek 
 fpirit is fit for communion. Mofes fuffered much for 
 communion with Gods people, and indeed he was fit 
 to get good, and to do good by communion, he was 
 the ?neekeflman upon earth. 
 
 Fifthly , take heed of J elf-ends in communion : 
 when men are fo politick, as to wheel about their 
 X 4 own 
 
 Jfl 
 
 Cap. 24. 
 
12 
 
 Cap.24- 
 
 6. 
 
 Moses bis Choice. 
 
 O pracla- 
 rv.m diem, 
 cum ai it- 
 hid animo- 
 ru Concili 
 urn cceturr- 
 quc pofi- 
 cifcari C? 
 cum ex bac 
 turbi (? 
 aiUuvione 
 difcedxm : 
 profiifcar 
 enim i.on 
 ad cos 
 fclum viros 
 de qui bm 
 xmc dixi, 
 fed etiizm 
 ad Citovcm 
 mcum.&c. 
 Cicero dc 
 fene&iue. 
 
 own ends^ and not feem to aym at fuch things, this 
 hinders the fweetnefs of communion , and though 
 fuch may carry things a while, as not to be difcerned, 
 yet at laft they will be difcerned to have felf-ends, 
 and all will be my of them. If you would have 
 fweet communion indeed, labor for open hearts to 
 one another, that you may truft one another. 
 
 Sixthly, labor fo to improve jour communion now, 
 as eveiy time you do enjoy it, it may make your 
 hearts to fpring, putting you in minde of that blef- 
 fed communion you (hall 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 mall 
 have in Heaven, when we mall not onely have com- 
 munion with fome few of Gods fervants, but with 
 all , Abraham , Ifaac , and zfacob , and all the 
 Prophets , and Patriarch ? As Cicero hath a no- 
 table fpeech concerning the happinefs of his death $ 
 O famous day, that I mall go to the counfels of 
 thofe famous men , that I ihall go from this rout 
 of people, and go and converfe with thofe famous 
 men ! But brethren,for us to think that we through 
 Gods mercy , here have communion with Gods 
 people, and ihall hereafter enjoy communion with 
 the Saints of God for ever, what is it worth the en- 
 during ? if it were but the enjoying of commu- 
 nion with CMofes alone, it were worth all you have 
 endured •, and therefore comfort your felves for the 
 prefent in that you have, and let your hearts be rai- 
 led in hope of better things hereafter , when you 
 ihall have them perfect. Now we rejoyce that we 
 are with Gods people, if they be conferring about 
 
 any 
 
M o s e s his hoice. 
 
 VI 
 
 any thing of God and Chrift - 7 but hereafter w e 
 i"hall fee nothing but God in his Saints, we fliaU 
 fee the full glory of God Alining in them •, then the 
 very bodies of the Saints fliall fhinc more glorious 
 then the Sun • How glorious fhall their fouls be then? 
 There fliall then be no more danger of fallings out, 
 and frampold carriages, no more jealoufies and fu- 
 fpitions , but we fliall fee the image of God perfect- 
 ly in them •, and we fhall have perfect love to rejoyce 
 in the falvation of any as in your own falvation, and 
 then we fliall be with them in all holy excrcifes : It 
 is good to be with Gods people, to trade with them, 
 but better to be with them to fray with them, to re- 
 ceive Sacraments with them •, the better the exercife 
 is, the better it is to be with them : Then what is it 
 to enjoy communion with them, and to be always 
 in holy exercifes, always finging praifes to the Lamb, 
 and giving glory to him that fitteth on the Throne 
 for evermore^ blefling God for the great Myftery 
 of the Gofpel < And therefore improve your com- 
 munion 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 finiflied-, 
 and now we are come to the feventh and laft Do- 
 ctrinal point, out of CMofes his Choice, which is 
 from the lafl words of the Verfe, Then to enjoy the 
 pleafures of fin for afeafon. 
 The Doctrinal Conclufion is tills : 
 
 Chap* 
 
 Cap. 24. 
 
i'4 
 
 Cap. 25 
 
 DocJ.j. 
 
 Mt>(TKQ- 
 
 Moses his Qmce. 
 
 Chap. XXV. 
 
 Whatsoever is but for a feafon 7 cannot J r at k fie a graci- 
 ous heart. 
 
 THat whatsoever is but for a feafon, cannot fa- 
 tisfie a gracious heart : Or, Nothing but that 
 which is eternal, can fat is fie a gracious heart. 
 CMofes, if he would have been fatisfied with any- 
 thing that abided but for a feafon, he might have 
 had fatisfaction enough 5 but his heart was fet upon 
 eternity, and therefore could have no fatisfaction in 
 things that were but for a feafon. St. Paul fays in 
 2 Cor.q. iS.We look not at things that are ft 'en , but at 
 the things which are not feen-, for the things which 
 are feen are temporal, but the things which are not 
 feen are eternal. We do not fo much as look at 
 things feen, for they are temporal , but there are 
 other things that our hearts are upon, which are 
 eternal $ we look not at things that are feen, but at 
 things not feen : The word notes thefe two things 
 efpecially, not onely that we believe things that are 
 not feen, eternal things, but we look at them, we 
 minde them • we do not much minde things that 
 are temporal, but eternal things are minded of us. 
 Secondly, we do not make things that we feen, 
 that are temporal^ to be our fcope and aim $ that 
 which fatisfies the heart, is that which is looked at as 
 the end, and aim, and fcope of the fpirit : fo that if 
 a man could look at things feen as his aim and 
 fcope, they would fatisfle him, but nothing that is 
 (een can be the fcope and aim of a gracious heart, 
 but eternal things are his fcope and aim, and there- 
 fore they fatisfic him. 
 
 That 
 
Moses hit Choice. 
 
 V5 
 
 a 
 
 x 
 hurt. 
 
 2. 
 
 That nothing which is but for a feafon, can fatisfie Cap.25 
 a heart rightly principled, appears : jj£«" 
 
 Firft, becaufe there is no proportion between anUing can 
 immortal foul, and fading tranfitory things -, indeed l*f^* 
 the fenfitive foul that does depend upon the prefent ' f 
 temper of the body, that is fatisfied onely with pre- 
 fent things, and the reafon is, becaufe it depends up- 
 on that which is prefent 3 but the rational foul being 
 immortal, and not depending upon any fuch thing, 
 whatfoever it be that continues not for ever, cannot 
 fatisfie it. 
 
 Secondly, a gracious heart knows the things of 
 eternity after another maner then any other does, 
 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 tilings-, 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 up- 
 on them, as the greateft good, but when it comes 
 to know the things of eternity, the heart is greatned, 
 and all temporal things are but fmall to that 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 does intend to communi- 
 cate himfelf eternally to his creature, it cannot be 
 fatisfied, unlefs it knows it fhall live to enjoy thofe 
 things that God lhall communicate eternally* 
 
 Thirdly, a gracious fpirit hath received an eternal 
 principle within it, that docs work the heart beyond 
 things for a feafon, that works the heart all to eter- 
 nity 5 for the work of Grace that is in the foul , it 
 
 is 
 
Cap. 25 
 
 Moses bis Choice. 
 
 is begotten of the immortal feed of the Word, and 
 it is an eternal principle, that is infufed by God in- 
 to it, and therefore it works beyond things that are 
 foj: a feafon ♦, every creature works according to the 
 nature of its principles •, as fenfitive creatures ac- 
 cording unto fenfitive principles, and rational crea- 
 tures according unto rational principles, but grace 
 is beyond reafon, and is of an everlafting nature, and 
 therefore it works the heart beyond all that is but for 
 a feafon. 
 
 Fourthly, a gracious heart cannot be fatisficd 
 with things that are but for a feafon, becaufe God 
 hath loved fuch a heart with an eternal love, and 
 there is the impreflion of the fame love in the foul, 
 that carries the foul to God in fome meafure with 
 that love wherewith it is loved, that caufes the foul 
 to love God with an eternal love, and not to be fa- 
 tisfied with any work of love that it can work in 
 time ^ and therefore grace muft have eternity for to 
 manireft the love again that it hath to God, or clfe it 
 hath not a love proportionable in its meafure to the 
 love wherewith God hath loved it, but that is in 
 every gracious heart. 
 
 Fifthly, there is a kinde of image of Gods infi- 
 nttenefs in the fouls of men, and according to this 
 print of Gods infinitenefs, the enjoyment of God 
 lsdeiired, where the heart is gracious: though it is 
 true, our fouls are not infinite creatures in themfelves, 
 yet having a print of Gods infinitenefs upon them, 
 they manireft this in their infinite defires •, and be- 
 caufe they cannot enjoy an actual infinite good in 
 themfelves, therefore they defire an infinite good in 
 duration at leaft •, let there be never fo much good, 
 
 yea, 
 
Moses his Choice. 
 
 yea,as much as an infinite power can let out for pre- 
 sent good, yet this does not fatisfie the foul, unlefs 
 it can have it infinitely for duration ; for an enlight- 
 ned foul knows that it is not capable to hold that 
 good that an infinite God can, and hath a purpofe to 
 communicate to his creature, if it ihould come all 
 together, therefore it defires to enjoy communica- 
 tion of what good it is capable of to all eternity. 
 To receive good from God is not fufficient, except 
 it be received in an infinite way* now it cannot receive 
 any thing infinite for the prefent, and therefore it 
 muft have it in an infinite way in regard of duration. 
 
 Sixthly, there is nothing that is but for a feafon, 
 can fatisfie a gracious heart, but it muft be fomc eter- 
 nal thing, becaufe fuch a one hath received light 
 from God to underftand the infinite confcquence of 
 eternity ,. to make any good to be infinite, or any evil 
 to be infinite : When as one enjoys any good, and 
 knows it ihall continue infinitely, it makes that pre- 
 fent good to have a kinde of infinitenefs in it • and 
 and fo for evil , if there be any evil upon the heart, 
 though the evil mould be never fo little, yet if it be 
 an evil, and the foul knows it muft continue infinite- 
 ly, it puts a kinde of infinitenefs to every moment •, 
 and that is the principal thing that makes the mifery 
 of the damned tobefo milerablc, and the happinefs 
 of the godly fo happy •, they are not onely happy 
 and miferablc, becauie they ihall be happy and mi- 
 serable for ever, but becaufe they know there is con- 
 tinance in happinefs, and in mifery - y their knowledge 
 of this is that which puts infinite weight upon every 
 moment. 
 
 Suppofe a beaft fhould have happinefs fuitable to 
 
 its 
 
 Cap. 35. 
 
Cap. 25 
 
 Moses his Choke, 
 
 its nature for eternity, that would come infinitely 
 iliort of the happinefs of a rational creature, that 
 knows wherein happinefs confifts, and what eternity 
 is •, for the beaft enjoys nothing but the prefent hap- 
 pinefs, but a reafonable creature it hath happinefs 
 for the prefent, and it can by the thoughts of the 
 minde fetch in the infinitenefs of the duration, and 
 put it upon the prefent content it rcceives,and lb have 
 I infinite fatisfaftion every moment : And fo for mi- 
 I fery ^ it were not fo much if God by his power ihould 
 hold a brute beaft in the fire eternally , as if a man 
 were in mifery -, becaufe though it hath pains, yet it 
 hath no thought of future pains, but what it now 
 feels : But if a rational creature be in mifery, by the 
 thoughts of his minde, he can fetch all the pains 
 that mall be in hundred thoufands of years, and put 
 them upon that inftant, and this makes it to be mi- 
 ferable indeed, in a kinde of infinitenefs, beyond that 
 which any other creature is capable of. 
 
 You think to be tortured with fire is miferable,and 
 to be fo eternally is miferable •, but there is fomething 
 more, every inftant you (hall be in mifery, there fhall 
 be a kinde of infinitenefs, becaufe you fhall by your 
 j thoughts bring whatfoever is to come, and put it up- 
 on the prefent moment, and nothing can fwallow up 
 a mans fpirit fo much as this, if he underftands eter- 
 nity. Now then a gracious heart that knows this, 
 that knows what the confequence of eternity is, can- 
 not be fatisfied, except it hath made good provifion 
 for eternity h whatfoever it enjoys for the prefent, 
 cannot fansfie the foul,unlefs it hath made good pro- 
 vifion for that which it underftands, to be of fuch in- 
 finite confequence ask is. Afoul that underftands 
 
 the 
 
Moses bis Choice. 
 
 the confequence of eternity, fees it as an infinite O- 
 cean, that it is lanching into , and muft tor ever 
 fwimin: Now if a man were to go a voyage in the 
 vaft Ocean, that he muft go thoufands of miles, 
 could he be content that he had made provifion or 
 fuch a Vcffcl, that he could make lhift to get over 
 fome narrow water with < fo it is here •, yea, this fi- 
 militude comes fhort of the expreifion of the folly 
 of any that knows any thing concerning eternity, to 
 think to fatisfie themielves in any thing that is but 
 for a feafon •, for any thing that is but for a feafon, let 
 it be for as long a feafon as you will, if it were for 
 Methttfelahs feafon, that is but as fome fmall Brook, 
 and what is this to the going of many thoufand 
 miles in the infinite vaft Ocean i and therefore a gra- 
 cious heart knowing the vaftnefs of it, except it hath 
 made fome provifion for it,can never be quieted with 
 what it can enjoy for a feafon. 
 
 Seventhly, a gracious heart cannot be fatisficd in 
 any thing that is but for a feafon, becaufe there is no- 
 thing that is but for a feafon, but it can make the 
 end of it as really prefent-, If fobe that the end of 
 things that are but for a feafon were prefent, they 
 could not fatisfie : Now a gracious heart makes the 
 end of all things that are but for a feafon to be really 
 prefent : If grace enables a man to make the things 
 of God , and eternal things to be frefent , much 
 more will grace in the heart make the end of all 
 worldly things to be really prefent : Now a gracious 
 heart being wife, and confidering, and looking upon 
 thefe things that are but for a feafon, as if the end 
 now were •, hence it is that it hath the fame judge- 
 ment of things that are but for a feaionnow, as it 
 
 (hall 
 
 Cap.25. 
 
l%o 
 
 C3p,25. 
 
 No !c\' J 
 :.wbe fa» 
 :isfying, 
 when \ 
 love Wi- 
 c\mm q[u~ 
 rm. 
 
 Moses his Qrim< 
 
 Q 
 
 0* 
 
 9- 
 
 thai! have when the end of all mall be : Now when 
 the end of all tilings we enjoy for a feafon is come, 
 then every man will fee the vanity or them, and cry 
 out of them, and fay they will not fatisfie : Yea, 
 we (hall not onely fee the vanity of them, but in ! 
 fome refpevt fee it a greater mifery, then if we had i 
 never enjoyed them h now that thing which will not 
 onely fail us, but when it (hall fail us, it will be a 
 greater vexation to us that we had them, then if we 
 had never enjoyed it, certainly they which know this 
 cannot be fatisfied with it. 
 
 Eighthly, a gracious heart makes ufe of all the 
 experiences thafit hath had of the vanity of the crea- 
 ture, of all things that are but for a kafon 5 when 
 God in the way of his providence gives to one that 
 is gracious, experience of things, he will treafure 
 up his experience; vain light hearts, though God 
 do give them experience of the vanity of the crea- 
 ture, and of things that are but for a feafon, they 
 do not treafure tip their cxperiences^but though they 
 cry out of the vanity of the creature at fome time, 
 yet they run out again as greedily in their defires af- 
 ter it as before:but a gracious heart findes when God 
 takes away the creature , wherein it had placed a 
 great deal of confidence , God hath (hewed it how 
 fading it was,and the fctled condition of it is.nothing 
 but vanity : and fo the experience of the vanity of 
 former things, does take off his heart from any thing 
 that it looks upon as abiding for a feafon, 
 
 Laftly, that which is but for a feafon, does want 
 an cfpecial ingredient in it,which is required for fatif- 
 taclion : the fpecial ingredient unto fatisfaclion , is 
 fee urity, that there maybe foul-fafe fecurity. Au- 
 
 g4 ine 
 
Moses bis Choice. 
 
 <^Augufline fays, The foul cannot enjoy any thing 
 freely with fatisfaction, unlefs it can enjoy it with 
 fecurity: Now when the foul enjoys a thing for a 
 feafon, it cannot be fatisried, becaufe it muft be foli- 
 citous to provide fomething when that is gone, which 
 it hath for the prefcnt. So that thefe arguments be- 
 ing put together, you may fee evidently, Nothing 
 that is for a feafon can give fatisfaction to a gracious 
 heart . Having laid thefe 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 graci- 
 ous fpirit: where there is grace in the foul, it puts a 
 wonderful excellency upon the foul,as in many other 
 refpe&s, fo this one does wonderfully declare the ex- 
 cellency of a gracious heart, that it is fo raifed, fo 
 enlarged , (ogreatned, that nothing that is for a fea- 
 fon can fatisfie it, but it looks for things beyond a. fea- 
 fon* Let all the world, the things that are in Heaven 
 and Earth, prefent themfelves to the foul to fatisfie 
 it, the foul will fay, What are yon , temporal or eter- 
 nal ? If the anfwer be given temporal, the foul re- 
 jects them, and puts them off as too mean things to 
 be fatisfaclion for it $ If you had brought eternity 
 with you, fays the foul, I could have embraced you, 
 and clofed with you, and have been fatisried in the 
 enjoyment of you, but if the infeription 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 
 
 Cap. i) 
 
 ^Pecuviam 
 da qu<s 
 fcrmavcit 
 
 do not look higher then thefe things. When Bafil \acc0mu9. 
 
 was offered money and preferment to tempt him, he M m *& 
 anfwers, Give money that may lajt for ever, and 
 that may eternally flour ifl). 
 
 Y C h a p. I 
 
 fempcr jio 
 reut. Balil 
 in 40. 
 
 Martyrs 
 
521 
 
 Cap. 26. 
 
 2. 
 
 Moses his Choice, 
 
 Chap. XXVI. 
 
 Perfwaftons to take off the heart from temporal 
 things. 
 
 SEcondly, hence let us all make ufe of this Ar- 
 gument, to take off our fpirits from all earthly 
 things that are here below ^ Let us look upon 
 all things in the world as under this notion, that 
 they are but for a feafon, and let us improve this ar- 
 gument to the utmoft that poffibly we can, for the 
 working our hearts off from the things of this world. 
 The beauty of all worldly things is but as a fair pi- 
 cture drawn upon the Ice, that melts away with it -, 
 The faflnon of this world pafjeth away. When Alex- 
 ander faw himfelf wounded, and in danger of death, 
 he then faw the vanity of thofc flatterers that would 
 have perfwaded him he was a God : So when we fee 
 thofe things upon which we fet our hearts, as if our 
 chief good , as if a Deity were in them , to be 
 wounded, and ready to periih, let us learn to alter 
 our thoughts of them, to take off our hearts from 
 them . 
 
 Much maybe done in the improving of this argu- 
 ment, of the fading vanishing nature of creature- 
 comforts : the Scripture makes much ufe of it,to take 
 off the hearts of People from them • JVhy wilt thou 
 fet thy heart upon that which is not ? Riches have 
 wings and will fly away. It charges. them that have 
 riches, that they trufl not in uncertain riches : <JM&n 
 that is made in honor abides not • They fing to the Ta- 
 hr-et and Harp, and make merry , and in a moment they 
 go down to hell. This Mofes argument, is the ftrong 
 Scripture 
 
Moses lis Choice. 
 
 m 
 
 Scripture argument : there is nothing but uncertain- 
 ty, mutability , vanity pyon every creature that is here 
 below. The fafhion of the world paffeth away, and 
 the luftre of it $ there is no enduring fubftance here : 
 Thofe in the Hebrews were content to part with any 
 thing that endured but for afeafon, Co they might 
 have an enduring fubftance : and fo Abraham looked 
 for a. City that had foundations , Heb. n. 10. thefe 
 cities have no foundations. 
 
 All earthly things are like the earth it felf, it hangs 
 upon nothing, Job 26.7. and therefore there can be 
 no certainty in them, no continuance in the enjoy- 
 ment of them : neither will the things of this world 
 abide, they pcrifh in the ufing of them, and that 
 which periihes in the uilng,wc muft not fet our hearts 
 upon. Its the expreflion of Gregory Nyffen^Thc things 
 of the world are as if a man were writing upon the 
 water with his finger, as any thing is written, the im- 
 preilion vanifhes, and nothing appears ♦, not as one 
 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 onely ,be- 
 caufe it leaves us after a while, but the comfort of 
 the creature leaves us in the ufing. 
 
 Seneca C&ysJVe live amongst things that are peril- 
 ing. We hear much of the vanity of the creature, 
 and we can fpeak much of it,bivt how is it improved:' 
 how if you peri fh eternally for fetting your hearts 
 upon thefe things < and noiwithftanding all your 
 talk, this dreadful noife flail be heard from you, 
 We have loft eternity, for fetting our hearts upon 
 things that were for a feafon. It is a notable fpecch 
 that Ambrofe hath •, Why will you make that which 
 
 Y 2 cannot 
 
 Cap.2<5. 
 
 Nulla res 
 
 longi mar- 
 
 uliumcjlj 
 
 omnifque 
 
 fcelicitizs 
 
 feculi dum 
 
 taiciur 
 
 itnittiiuf. 
 
 Hieron.in 
 
 Efay 38. 
 
 Inter peri 
 tu ra vivi- 
 rr,ut. 
 
 Curd quo- 
 ad ufum 
 diuturnx 
 cjfc 1.011 
 pejjutit, ad 
 (upplicium 
 diiiturna 
 dcpofus f 
 An b: ( I 
 in Luc 4. 
 T fc 
 
Cap.26. 
 
 Moses his Choice. 
 
 cannot be eternal for ufe, eternal for punifhment ? It 
 is fading, in regard of the ufe, but it proves to be 
 eternal in regard of the puniihment. 
 
 Therefore when any temptation comes, to draw 
 your hearts to any thing that gives content to the 
 flefh for a feafon,6 that you might improve this Ar- 
 gument to refift the temptation ! What , mall I 
 while away that time I have to improve for eternity 
 to feek after you, and take content and pleafure in 
 you i you are not onely temporal your felves, but you 
 do hazard the lofs of eternal things, and hazard the 
 bringing of eternal evils. And therefore do not 
 think it much that I prefs this argument, becaufe it 
 is ordinary : all that periih, perijh becaufe tbeyfet 
 their hearts upon that which is for a feafomand there- 
 fore though the knowledge of this in fome general 
 notion be ordinary, yet the truth is, to know it 
 powerfully indeed, and effectually, it is a riddle to 
 the world. 
 
 It is a notable place we have in Pfalm 49. 3,4. 
 The whole fcope of the Pfalm, is to ihew the 
 happy fecure eftate of tne godly in all troubles, 
 and the vanifhing condition of all ungodly in 
 profperity- now mark how he calls to us in the 
 beginning of this Pfalm , to hearken to this ar- 
 gument : We might fay, this is an argument we 
 have heard a hundred times , and know what it 
 is , Why mould we hearken fo * Though you 
 think this is an ordinary Theam , yet this is the 
 great wifdom , and understanding of a gracious 
 heart to know 5 this is the dark faying that I will 
 open, fo fays the Pfalm ift , CMy mouth frail 
 (peak of rvifdom y and the meditation of my heart 
 _^ jhall 
 
M o s E s his Choice. 
 
 fhall be of understanding, I will of en my dark faying : 
 So when you hear us fpeaking of this argument, 
 you fay, This is an ordinary argument -, but the true 
 knowledge of it is a dark hidden thing to the men 
 of the world, and it is the work of the Spirit of 
 God, to make men know this truly : and when 
 God works any faving work upon the foul, he be- 
 gins in this way, to fettle upon the foul this truth, 
 That all the things that it hath fatisfied it fclf in, are 
 fading 5 and what is a year or two , to enjoy all 
 the contentments my heart can defire, if then I mult 
 be gone, and bid farewel to all i have not I an im- 
 mortal foul < and when mall be the time that I mall 
 provide for eternity < And therefore I befeech you 
 look into this argument, and ponder it a little more. 
 
 There are three worms that are in every thing of 
 the world, to eat out the f trength of it, and make 
 it fading. 
 
 Firft, the worm that is bred in the natural princi- 
 ples^ the things that we fet our hearts upon,are made 
 of fading principles. 
 
 Secondly, there is the worm of the general curfe 
 that is come upon them by mans fin. 
 
 Thirdly, there is another worm, and that is the 
 particular curfe that we bring upon the creatures, by 
 our own proper (ins, as efpecially when we fet our 
 hearts upon any fading tranfitory things below : all 
 things in the world are fubjeft to vanity by the gene- 
 ral curfe, but the particular curfe makes them more 
 vain : and fhall we think to fatisfie our felves in the ; 
 things of the world, that have thefe three worms, j 
 feeding upon them continually ,to eat out the ftrength j 
 of them i 
 
 Y 3 What ; 
 
 Cap. 26. 
 
316 
 
 Cap. 26. 
 
 Abnlcnfis 
 in 2. Regit 
 
 ci7j.1i 
 
 Qxoties 
 juxia fe- 
 tulcbrum 
 
 divitU 
 tr.<njltis } 
 rogo vos ut 
 diligenter 
 inffkutu, 
 Ubi funt 
 eorli J.ivi- 
 tixvel or- 
 lament t,u- 
 biglorii, 
 ubi luxu- 
 rite,nbi vo- 
 lu4tas 3 8c.'c? 
 Aiteiide ad 
 me tt intc'- 
 
 kgCjCOllfi- 
 
 dera mc } & 
 vcl fie tibi 
 horreut lu- 
 xuria tua, 
 vel irari- 
 tia tua, 
 hoc quod tu 
 esegofui, 
 t quod ego 
 furn } modo 
 tuerU'yvi- 
 depulvere 
 mcam, & 
 rclinq\dc- 
 fueriatn 
 iuum.A\K 
 Seim. 66. 
 pd fratres 
 itnEitmo 
 
 Moses his Choice. 
 
 What arc your hearts upon < I urge it upon you as 
 in the name of God , and anfwer in your fecret 
 thoughts, What are your hearts upon i either upon 
 things that are for a feafon, or eternal i Things that 
 are eternal, you look upon them as high notional 
 things, that never took up your thoughts much : but 
 to go into company, and eat, and drink, and laugh, 
 and get money •, thefe are the things that are but 
 for a feafon, and thefe your hearts clofewith, and 
 biefs themfelvesin. What are become of all thofe 
 that have had as great dealings, and as many merry 
 meetings as you, and have fatisfled the flefh as much 
 as you i they are gone, rotten in their graves, and 
 their fouls it may be crying under the wrath of an in- 
 finite God, and all their bravery and delight at an 
 end -, would you be in their condition £ It is a good 
 obfervation of Abtdenfis, to fhew to us the vanity 
 of all worldly excellency, that thofe who have been 
 themoft glorious, in what man accounts glorious 
 and excellent, have had inglorious ends, by which 
 their glory hath been ftained $ and thereby our 
 hearts might be taken off from fuch things, and fet 
 upon thofe things which are fo glorious as they will 
 make us for ever glorious. He imtances in Sampfon 
 fovftrength, and yet what a contemptible end had 
 he t So Abfolom for beauty \ ^yichitophel for po- 
 licy •, Afaelfot fwiftnefs • Alexander for great con- 
 quefts, and yet after twelve years poyfonea. Hein- 
 ftances like wife in Kingdoms • the Chaldxan, Perfi- 
 an, Grecian, Roman, how foon were they gone < It 
 is a notable fpeech Augufline hath: Go, (fays he) 
 and mark and attend the Sepulchres of rich men,and 
 when you fee their rotten bones, conflder who they 
 
 once 
 
Moses his Choice. 
 
 once were, and know they do cry unto you 5 O you 
 men, why do you feek fo much to fatisne your felves 
 in thefe fading things, and heap upon your felves 
 vexation , to actain happinefs for your felves in thefe 
 things < Confider our bones here, and be ftruck with 
 aftoni(hment,to abhor your luxury and covetoufnefs-, 
 for, fays he, they cry thus to you, Ton now are, and 
 we were, and time will he, when you jhall be what 
 we ares. 
 
 And then confider with your felves, what a dole- 
 ful condition that man is in, that hath fet his heart 
 upon things that are for a feafon : When thofe are at 
 an end, he may fay, Now the thoughts of my heart, 
 and all my hopes are at an end ; now I muft bid an 
 eternal farewel to all my comforts, to husband, and 
 wife, and neighbors, and friends, and companions • 
 I fhall never meet with you more, and never have 
 mirth and jollity, and fporting, and gaming any 
 more, butt mull: bid farewel to all, the Sun is fet, 
 and the feafon is at an end for all my comfort, and 
 before me I fee an infinite vaft Ocean, and I muft 
 lanch into it •, Lord, what provision have I for it < 
 What a dreadful fhreck will that foul give, that fees 
 an infinite Ocean it muft lanch into, and fees no pro- 
 vision that it hath made for it i Indeed thofe that 
 dye, and are befotted, and know nothing of this 
 infinite Ocean that they muft lanch into, they are 
 never troubled 5 but thofe that dye, and their confci- 
 ences are enlightned, they have given a moft dread- 
 ful fTireek, to fee themfelves lanching into an infinite 
 Ocean of fcalding Lead, and muft fwim naked in it 
 forever. 
 
 And therefore improve this argument, to take off 
 Y 4 your 
 
 Cap.26. 
 
28 
 
 Cap. 26. 
 
 Moses bis Choice. 
 
 delight < 
 
 gone 
 
 O t Dii 3 qiiA 
 
 brevis vo- 
 luntatis 
 gratia ex 
 rcge me fe- 
 ci fcrvum ? 
 
 your hearts from things below, and fay,. What good 
 
 will it be to me that I have been merry, and would 
 
 have my will i I came to hear the word, and that 
 
 was working to pull my luft from me, but my heart 
 
 was fet upon my luft, and I would have it : When 
 
 my luft in all be at an end, what good will it.be to 
 
 me, to remember I had my luft and pleafure,.and 
 
 This will afford little comfort after it is- 
 
 Y 011 may live a year or two, and be drunk 
 
 many a time that while, and have pleafure in unclean- 
 
 nefs, and befot your felves 5 confider, many have 
 
 had pleafures in the flefh, 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, That all 
 
 things that endure but for a feafon would not fatisfie, 
 
 and now he is gone- and if you will fatisfie your felves 
 
 in thefe things that are for a feafon, you may cry out 
 
 in the anguifh of your fouls, and fay, Such a day 
 
 fuchan argument was treated upon, and I heard, 
 
 .Nothing that is but for a feafon will fatisfie the heart, 
 
 and how I mould hazard my eternal happinefs, if I 
 
 fet my heart upon them 3 And I heard, I had not 
 
 onely a little River to fwim over, but an infinite O- 
 
 cean to lanch into, and yet I have fought after thefe 
 
 things that are but for a feafon, to fatisfie my fteih in 
 
 them 3 now my feafon is gone, and I am lanching 
 
 into eternity, the Lord knows what fliall become 
 
 of me. 
 
 It was thejad expreffion of Lyfimaekus, who had 
 loft his Kingdom for one draught of water, For what 
 afhort pleafure have I made my felf a fervant ? So 
 confider what a foul -finking thought this will be to 
 think hereafter ♦, O God , for how fhort pleafure 
 
 have 
 
Moses his Choice. 
 
 have I made my felf a bond-flave to Hell for ever ! 
 One who was made according to the Image of God, 
 who had means for eternal life, yet now am undone 
 for ever / It is reported otPope Sixtus the fifth, that 
 he fold his foul to the Devil, to enjoy the glory and 
 pleafure of the Popedom for feven years : What in- 
 finite folly poffefTeth the hearts of the children of 
 men, who were made for eternity, to venture eter- 
 nal mifcarrying for a few years, yea, a few hearts 
 contentment to the fleiTi!The 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 felves, This 
 content and pleafure we have, but will it abide i I 
 was made to abide forever, I was made for that 
 good that muft abide for ever. What are a few years 
 here £ Thofe who abide longeft in the enjoyment 
 of health and profperity , their time is but as a bubble , 
 they are gone, and the memory of them is perilled. 
 P/*/zyfays, there was a miraculous example of one 
 Xenophilus , who lived a hundred and five years 
 without iicknefs : But what is this to eternity ? lib,j. 
 cap. 5. 
 
 There is a notabe ftory of The odor us a yong man, 
 there being a time of great fefiivitv and jollity in E- 
 gypt, and there was a great deal of feafting and mu- 
 iick,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 thejlefiy I may have what I mil de fire, but 
 how long will it lap ? And upon this meditation, 
 thinking with himfelf, this will not hold long, he 
 
 with- 
 
 3*9 
 
 Cap. 2<5. 
 
Cap. i6 
 
 Moses his Choke. 
 
 withdrew himfelf into a room private, and fell down 
 upon the earth, and with many tears cryed out thus 
 unto God in prayer • Lord, (fays he) my he Art is 
 open unto thee^ I indeed know not what to ask, hut 
 onely this, Lord let me not dye eternally . o Lord } thou 
 knorvefl I love thee, let me live eternally topraife 
 thee ! And when his mother came to him,and would 
 have had him come to the reft of the company that 
 were bidden, he made an excufe and would not, one- 
 ly upon this meditation, becaufe he faw this would 
 not hold. 
 
 O that God would faften thefe thoughts upon you, 
 when you are in the midft of your delights • But will 
 this hold < Is not this one thing that is fpoken of a- 
 mongft the reft, that is but for zfeafon ? Think alfo 
 upon this consideration • Thefe things that are in the 
 world, if they were a thoufand times more then they 
 are, yet being but for afeajon, this is enough to take 
 off our hearts ♦, but now when we confider they arc 
 but for a feafon, and but flight things, empty vani- 
 ties befides, this ihould take offour hearts abundant- 
 ly more ^ if they had a great deal in them, yet not 
 being eternal,they are not very deflreable. How vain 
 then is mans heart,in being fet upon fuch vain things? 
 Well may man be faid to be lighter then vanity • no 
 vanity is fo vain, as the trufling in vanity • all the va- 
 nity in the creature amounts not to fo much vanity as 
 the trufling in vanity. 
 
 And yet again confider, that the emptinefs that is 
 in thefe things, would make the eternity of them to 
 be miferable. You will fay this is a riddle, how can 
 it be made out < Certainly it is fo, there is fuch an 
 
 emptinefs in the things of the world, that they are 
 
 fain 
 
Moses his Choice. 
 
 v i 
 
 fain to borrow fucceflion to make them comfortable, 
 and it is the end of fome, and the beginning of others 
 that makes them comfortable, and not the continu- 
 ance of any outward comfort 3 as now the laying 
 inafoft down bed, is eafie and comfortable, and 
 delightful 5 but if one were condemned to this, to 
 lie there forty years together,and never to come out, 
 it would be a torment, but to lie eternally it would be 
 more, fo that eternity puts a mifery upon the com- 
 fort : And (o take any one comfort, and to be tyed 
 to that, if there were not a ceafing of one, and the 
 beginning of another, the comfort would be refe- 
 rable-, andthereafon is, becaufe the comfort is fo 
 empty : But the enjoying of God, the eternity of it 
 makes it comfortable •, we (hall as much delight in 
 'the comforts we have enjoyed of God,after we have 
 enjoyed them hundred thoufands of years, as we did 
 at firft moment we entred upon them. 
 
 Yet further, let us turn the confideration of this 
 fo far, to take off dur hearts from the things below, 
 as not to be rroubled much for any affliction and mi- 
 fery we have here, for they are but for a feafon ^ the 
 being for a feafon, takes away the comfort of the 
 creature, and the being for a feafon, takes away the 
 bitternefs of atfiiction : Is there any affliction upon 
 you $ think this is not eternally though, this is not 
 hell. This is the great complaint of a foul in the 
 time of trouble, how long jhall it be ? forever? 
 But fo we cjtanot fay of any afflictions here in this 
 world, that they fhall be for ever. In Dan. 11.25. 
 fpeaking of the great affliction of the Church, this 
 is brought to alleviate all, yet the end fhall beat the 
 time appointed 5 fo long as a man can look to the end 
 
 of 
 
 Cap. 26. 
 
 ^ui ater- 
 mtatcn 
 meme con- 
 cefit, nut 
 los borrct 
 cxercitvA, 
 non terre- 
 tur turbi, 
 null is aX 
 timorem 
 mink agu 
 tur. Sen. 
 ep. 103. 
 
J}1_ 
 
 Cap. 26, 
 
 Moses his fhoice. 
 
 Hie ure,fc 
 M; lbi 
 puree. 
 
 of an evil, it is not much, it is for a feafon ^ if he can 
 but fee banks, he is well. 
 
 Yea, and the evils that we do endure here, as they 
 are but for a little feafon, fo they are but in the due 
 feafon, they are in this feafon, and that is that which 
 fhould comfort us-, becaufe there is not fo much dan- 
 ger in any thing we fuffer here, while we fufferit in 
 this feafon. Suppofe any of you had your Ship leak, 
 if it leaks when it comes into harbor, though it be 
 an evil to you, and brings trouble, yet you comfort 
 your felves in this , It is not in the main Ocean 
 though : If I had had this leak in the main fea, what 
 had become of me i and fo for troubles and for- 
 rows, you may fay,/? is upon me, but bleflfed be God, 
 it is upon me here •, Indeed if it fhould prove to be 
 upon me eternally hereafter, it were a great evil, but 
 it is here. S. Augujline faid, Here Lord cut me, do 
 what you will with me, but flare me hereafter -, It was 
 the prayer of Fulgentim , Lord grant patience here, 
 and pardon hereafter : though I have never fo much 
 affliction here, it is no great matter, fol (hall have 
 pardon hereafter. 
 
 Yea, the enduring of affliction in this feafon, mall 
 be that which may deliver us from enduring evils e- 
 ternally hereafter : God ayms at it, and he hath no 
 other cnd,but onely to deliver from eternal forrows, 
 We are chaflened,that we might not be condemned with 
 the world, 1 Cor. 1 1 . And that he does by caufing 
 a man or woman,when any afflictions are upon them, 
 to think thus •, Lord, is this evil and pain fo grievous 
 to me that lafts but for a while, what will eternal 
 evils be to me < Drexelius reports of a yong man that 
 was given to his luft, and pleafure, and could not en- 
 dure 
 
Moses hit Cbrice* 
 
 ciurc to be croflTed, but of all things he could not 
 bear it, To be kept from fleep,ind to awake in the dark; 
 and being fick, he was kept awake in the night, and 
 could not fleep,and he began to have thefe thoughts, 
 and think, Wnat^ is it fo tedious for to be kept from 
 (leep one nighty and to lie a few hours here in the 
 dark ? O what is it to be in torments, and darknefs 
 everlajlingly ! I am here in my houfe upon a foft bed 
 in the dark^ kept fromjleep but one night . O to lie in 
 flames^ and in darknefs for ever and ever^ how dread- 
 ful will that be ? And this was the means of the 
 converfion of that yong man } that was given to all 
 mancr of lufts before. 
 
 O that the Lord would fettle this argument upon 
 you, fo as to work it every way to be ufeful •, for 
 your pleafures, they are but for a feafon^ why mould 
 I fet my heart upon them < And forjorrows, if thofe 
 be grievous, if a fit of the Stone , or of the Stran- 
 gury^ or the Fever be fo grievous, what will that be 
 to be eternally fcalding in the wrath of God i Thus 
 you fee the confederation, That things are but for a 
 feafon, how ufeful it is for to take our hearts from 
 them, and to uphold our hearts in any evils and trou- 
 bles that we mould endure. 
 
 Chap. 
 
 Cap. 26. 
 
334-1 Moses/;/; Choice, 
 
 Cap. 2 7. ' 
 
 Chap. XXVII. 
 
 Exhortation to feek after eternal things. 
 
 THe laft Ufc,is an Ufe of Exhortation,that fee- 
 ing nothing that is for a feajon, can fatisfic 
 the heart, what remains but that we mould 
 feek after that which is beyond a. feafon, for the facif- 
 faftion of our hearts i Look at the things that will 
 fatisfie an immortal foul, let it be of the largeft ex- 
 tent that can be, thefe cannot upon this ground, be- 
 caufe they are but for a feafon : Then let our hearts 
 be after eternal things. I am this day to fpeak to di- 
 vers hundreds of you here, that muft every one of 
 you live in eternity one way or other, yong and old, 
 you muft live in a time beyond this feafon : Now 
 having to fpeak to you that muft live eternally, this 
 is that which I have to do, To get your hearts up, to 
 feek after eternal things . and O that this might be 
 done, if I mould never preach more, and you mould 
 never hear more, yet if this fhould be obtained, that 
 you fhould live eternally, that you fhould have 
 your hearts got up to eternal things, you fhould be 
 bleffed, and I fhould think my felf happy. 
 
 Philip King of CMacedon , would have a man 
 come and cry to him every morning, Tou are mor- 
 tal 5 this is that which I mould rather choofe, that you 
 1 might daily here a voyce, that Ton are immortal . 
 \ The better part of you muft live eternally : Were it 
 that eternity were preferred to us in the reality of it, 
 how mightily would it work to draw our hearts to. 
 eternal things «? Certainly our thoughts are not up- 
 on eternity • the thoughts of eternity are mighty 
 
 pre- 
 
Moses his Choice. 
 
 prevailing thoughts, they are over- awing thoughts, 
 foul ballacing thoughts , that would ballaft our 
 hearts 5 they are infinite pertinent thoughts, that do 
 infinitely concernus. You that have had a compa- 
 ny of fleight thoughts, and havefet the ftrength of 
 yourfpirits in thinking of chaffy things 5 O this day 
 here is an object prefented to you, to help you againfl 
 Height thoughts : This one word Eternity and the 
 thoughts of this word, may be enough for you, to 
 banifh vain and chaffy thoughts away for ever -, it 
 concerns us to have the ftrength of our (pints buried 
 about this. 
 
 There is a requeft that I have to every one of you, 
 and I will put it as fair, and eafk, and low as may be, 
 becaufe I would not have it denyed -, that is, That 
 every one that God by his providence hath brought 
 this day here into this AfTembly, would refolve in 
 their own thoughts , and covenant with God, to 
 fpend but one half quarter of an hour in medicating 
 of eternity every day^ there is no fuch great diffi- 
 culty in it, to have fuch thoughts as thefe renew- 
 ed every day: This body of mine, though frail and 
 mortal, it mufi live for ever, and this foul of mine^ 
 it mufl live eternally • I have fpent a great deal or 
 time in feeking after contentment to my fleih for the 
 prefent, but, Lord, what have I done to provide 
 for eternity ? The renewing of this daily, and fee- 
 ling of this daily upon the heart, what might it do < 
 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 thofe thoughts to be fetled upon them- 
 fo precious, as many fouls are now in Heaven, mag- 
 
 • nifying 
 
 Cap. 27. 
 
H<* I 
 
 Moses bis Cboice. 
 
 Cap.,27. 
 
 1. 
 
 Motives 
 to minde 
 
 eternity. 
 
 nifying and bleifing of God, that they had fuch feri- 
 ous thoughts of eternity, before they left this world. 
 
 Certainly, until you come to have your thoughts 
 fetled in fome meafure upon this, you do not under- 
 ftand wherefore you were born, nor unto what you 
 were born-, you never have done any thing to pur- 
 pofoabout the great bufinefs that God hath fent you 
 into the world for, until you come to have ferious 
 working thoughts about eternity : you have had all 
 this while a fed uced heart, that hath deceived you, 
 and all your life hath been a dream. If God mould 
 begin to dart thoughts into your hearts, and flick 
 them upon your minde, about this argument, now 
 you begin to live, and to awake, it were not poffible 
 that any lufts mould (land before thefe thoughts : 
 you complain often of weaknefs, and that you meet 
 with temptations that arc very ftrong, behold here 
 a means to refift ftrong temptations, to ftrengthen 
 you againft the ftrongefl: temptations that you can 
 pofftbly meet withal in the world, namely the ferious 
 thoughts of things that are ^^Wthisfeafon. It is 
 reported of the cuftoms that have been oblerved a- 
 mongft the Rites and Ceremonies 5 in making of 
 Bifhops, they had this fpeech to them, Have eter- 
 nity in your mindes ; O that this fpeech were renew- 
 ed upon us, in all our conditions and bufineffes, that 
 fo it may prevail with us, to feek after that which is 
 eternal I And to that end, that what I fpeak this 
 way,may not vanifh,and come to nothing, (for it is a 
 ferious argument that we are about, & I am loth that 
 it mould come to nothing) confider thefe motives. 
 
 Firft, it is onely the rational creature that knows 
 any thing that is ieyond this feafon : this is the excel- 
 lency 
 
Moses his Choke. 
 
 lency of a rational creature, that it hath any notion 
 about any thing that is eternal: Now that God 
 hath made m of fuch a nature, and no creature elfe, 
 but ut, and ^Angels , iurely there is fomcthing in it : 
 Mens hearts do naturally deiire eternity and think 
 this is good if it might laft. That is very obfervable 
 therefore that we have in HoJ, 14. 5. concerning Gods 
 exprcffion of himfelf to his people -, where he would 
 exprefs himfelf fo as to fatisfie his people, he fays, 
 1 willbs as the dew unto Israel, he pall grow as the 
 Lilly ^ andcafl forth his roots as Lebanon. The dew 
 and the Lilly arefwcet things, but the dew though 
 it be fwecc is quickly gone, and the Lilly is fweet, but 
 it is obferved by the Naturalifis, that the Lilly docs 
 not take much root in the earth, therefore mark what 
 follows, and he (hzWcaft forth his roots as Lebanon^ 
 you mail have the fweetnefs of the Lilly, but you 
 lhallhave the roots of Lebanon - 7 Lebanon was the 
 place of Cedars^ and the roots of Cedars are deep. 
 'They that dwell under his fhadow frail return, they frail 
 revive as the corn^ and grow as the vine. It might 
 be faid the corn lafts but a year, therefore God adds, 
 and grow as the vine • the Vine does not onely bud, 
 and fend forth his branches and grapes one year, but 
 the next year, and the next year it continues : there- 
 fore that God might prefent his mercies fully to the 
 hearts of his people, he does prefent them in this fa- 
 tisfying way , that his mercies (hall be abiding j 
 mercies. Why lliouldwe be as Children, to run 
 after bubbles i 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 are beyond 
 
 Z this 
 
 w 
 
 Cap. 2; 
 
 Hof.14. 
 
i 58 _ 
 
 Cap.27. 
 
 Moses his Choice. 
 
 this feafon, that arc eternal, becaufe that in thcfc 
 times of the Gofpel, God hath revealed eternity, and 
 eternal things abundantly more clearly then ever 
 they were revealed in the Law : in the time of the 
 Law there was little made known concerning eterni- 
 ty, but the times of the Gofpel being renewed, now 
 the treafures of eternity are opened 3 Immortality 
 is brought to light by the Gofpel, 2 'Tim. 1. 10. 
 Now the glorious things of eternity are fet before our 
 eyes, and we the Mirufters of God are commanded 
 to prefent them to you,and you living under the Go- 
 fpel, where you hear fo much of eternity revealed, it 
 would be dreadful if you mould be deceived with 
 things that are but for a feafon* 
 
 Thirdly, every one of you as you are born, are 
 born with your backs upon Gods eternity, and your 
 faces towards hells eternity, and therefore you had 
 need look beyond things that are but for a feafon, 2nd. 
 minde the things of your eternal good with all your 
 might. 
 
 Fourthly, all your eternal good does depend up- 
 on the ihort uncertain moment of your lives $ if the 
 thrid be but cut, and you have not provided for your 
 eternal good , you are loft and undone for ever , 
 you do not know but upon every moment depends 
 eternity. 
 
 Fifthly, knowyou may be far nearer to the Ocean 
 of eternity, then you are aware, and therefore you 
 had need have your thoughts fattened upon eternity • 
 Who knows but that before the morning fome that 
 are here may underftand what eternity means, and 
 be lanching into the infinite Ocean of it : there is 
 many a man that is in his jollity, (trcngth^nd health, 
 
 that 
 
Moses his Choice. 
 
 359 
 
 6. 
 
 that is called forth by God, fuddenly to lanchinto Cap.27. 
 this Ocean 5 If God call 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 diiference be- 
 tween things that are/tfr a feafon^nd beyond a fcafon: 
 and yong ones may, as we have daily examples 5 now 
 you that are yong, coniider thofe examples, and put 
 the cafe,Suppofe I had been called to lanch into eter- 
 nity, when fuch a one was called, had I been ready i 
 what had become of me i O confider how near you 
 may be unto it, and therelore look not upon things 
 that are temporal^ but let your hearts be after things 
 that are eternal. 
 
 Again , confider how happy thofe fouls would 
 think themfelves that are in their eternal eftates, and 
 are mifcarried, if they had time to provide for eter- 
 nity again. Many are gone, and (hatched 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 
 themfelvcs about things that are but for a feafon? do | 
 you think temptations would, draw their hearts a- 
 gain * If company ihould come to draw them to 
 drinking, and uncleannefs, would they yield then t 
 they would with indignation caft away thofe tem- 
 ptations, and fay, God forbid I fhould be drawn with 
 t he fe things y that are but for a feafon-, I know what' 
 eternity means. O now you have time, improve this 
 argument, and labor to provide for etermty : now j 
 Z 2 prayers ' 
 
Cap.28. 
 
 Moses his Qhoice. 
 
 prayers and tears may do you good for eternity . 
 within a while, if you could let ftreams of blood 
 lflue from you, it can do you no good , and if this 
 argument prevail to get offyour hearts beyondx\\mgs 
 that are forafcafon, there will arife thefe 'two que- 
 stions : that I did but know how it ftouldgo with me 
 eternally! ohowjhali J get eternal things to be my 
 portion ! 
 
 Chap. XXVIII. 
 
 How we fJjottld knovf how it will be with m for eterni- 
 ty, and what we flwldvlp that it may be well with 
 us eternally. 
 
 IF you fay, How (hall I know how it fliall be with 
 me for eternity I fliall it be well, or not well 
 with my foul when I am beyond things that are 
 forafeafon? You may have fome guefs by thofe 
 thoughts you have had upon things for eternity: you 
 that have given liberty to your felves, to fatisfie your 
 felves in the things of the flejh, and your hearts have 
 been fully fatisfied in the things of the world, and 
 this point is a ftrange point to you, you have caufe to 
 conclude with your felves, that you are in a mifera- 
 ble condition for eternity - 7 but if your confeiences 
 can teftirie that this point, the getting of your hearts 
 from things that are but for a feajon , and fetting 
 them upon the things that are eternal, is that 
 which the Lord hath fetled upon your hearts for 
 many years , when you wake in the night, or in 
 the morning, the fame thoughts that are prefented 
 
 to 
 
Moses bis Choice. 
 
 to me by the Word, the Lord hath preferred to me 
 by his Spirit, the ftrength and chief of my thoughts 
 have been bufied about this argument. It is a good 
 fign, that God does intend good for that foul to 
 eternity , whom he is pleafed to polfefs with the 
 thoughts of it fo deeply for the prcient. 
 
 Again consider, could you not wiih in your hearts, 
 that you might live always < and that the • content 
 and delight in this world, in meat, and drink, and 
 fports do iatisfie you, and you think your felves hap- 
 py in the enjoyment of them •, certainly God hath 
 not yet iavingly made known the things of eternity 
 to you. Thole that God does prepare for his eternal 
 mercies in Heaven, God does take off their hearts 
 from all things in the world ; that if it were put to 
 your choice , though you might have a thoufand 
 worlds, you would not have them for your fort ton • 
 no, there are more glorious, more excellent things 
 for my foul to have, and therefore God forbid I 
 mould have my portion in tbefe things^ though they 
 were to endure.^ 
 
 Augufline brings in Plotinus, acknowledging it the 
 mercy of God to man, that his foul is in a mortal 
 body, that the body is not immortal, but that after 
 a little time the bodies of men may be diffolved, 
 andfo their fouls be there for ever where the foul of 
 the world is - 7 that is his expreffion. 
 
 3» A third Argument that it (ball be well with 
 you for eternity, is this, To know what feeds of eter- 
 nity God hath begun to plant in your hearts. This 
 is a certain truth, There is no foul that God intends 
 eternal life unto, but God begins eternal life in this 
 world . You know what St . $obn fays. He that bates 
 Z 3 bis 
 
 34' 
 
 Cap.28. 
 
 2. 
 
 De civ. Dei 
 lib. $.c. 10. 
 
 3- 
 
 Mtipfce ibi 
 forent [em- 
 ccr, ubi eft 
 animx 
 toundi. 
 'Aug de 
 Civ. Dei. 1 
 9. Ca.10. 
 
34 2 
 
 Cap.28. 
 
 How to 
 get ct rod 
 things to 
 be cur 
 portion. 
 
 gueft.i 
 
 Moses his Choke. 
 
 his brother y hath not eternal life abiding in him. E- 
 tcrnal life is begun in this world in all that fliall be 
 faved • therefore think with your felves, What feeds 
 of eternity have I put into my foul i AH common 
 graces, and moral vertues are not a feed that will 
 grow up to eternal life, but faving grace will •, though 
 it be under the clods for the prefent, it will grow up 
 eternity. 
 
 Fourthly, Examine the Scriptures, look into the 
 book of God, and fee whether the Scripture fpeaks 
 well on your fide, becaufe that in this Book, in this 
 Scripture, there God hath revealed the eternal coun- 
 sels of his will, and the great things about mans eter- 
 nal eftate : there is little in all the Book of the Crea- 
 ture, the Book of Creation, revealed of the counfels 
 of Gods will, about bringing man to his eternal 
 eftate •, but in this Book of the Scripture he hath re- 
 vealed his will concerning this ♦, and therefore confi- 
 der, does this fpeak well of your fide < Thus by thefe 
 arguments you may know how it iliall be with you 
 for eternity. 
 
 But what fliall we do to get a portion in thofe things 
 that fhall be eternal < 
 
 Firft, labor to bring all things in fubordination to 
 eternity, do not make other things your fcope, make 
 them an underling, and take no further content in 
 them, then that they may further your fouls to eterni- 
 ty. Suppofe you have an eftate encreafing more then 
 another, what will you do with it < how will you 
 ufe it? wherein do you count the good of it to confift? 
 that by thefe things I have coming from God,I hope 
 to make ufe of them, to fit me for eternal mcrcies,and 
 to treafure up eternal mercies by a fandified holy ufe 
 
 of 
 
Moses bis Choice. 34J 
 
 c^Etcmi- 
 tui jingo. 
 
 of thcfe things •, but when temporal things come in, Cap.28 
 and your hearts reft upon them, without fubordinati- 
 on to eternal things, this is infinitely dangerous. 
 
 Secondly, make confcience of tljg little time you 2. 
 have - O it is but a little time you have, let that be 
 confecrated and devoted to God : it is eternal hap- 
 pinefs that you look ror hereafter, why (hould you 
 not be willing to fpend as much of this little time for 
 it as can be < 
 
 Thirdly, labor to be exact in all that you do, for 
 you are working for eternity. As Zeuxis the Painter, 
 when he was askr, why he was fo accurate in his 
 Painting, fays he, / Print for eternity : Let us in 
 our Chriftian profeffion be exact in our way, becaufe 
 we live for eternity{Thcre is nothing that does make 
 men fo accurarc in their way as this •, and let the men 
 of the world know, that this is the reafon of the ex- 
 actnefs of the ways of Gods people, becaufe they 
 know they live to eternity. Hypocrites, who in Re- 
 ligious duties aim onely at fome prefent^ fome tem- 
 poral good, they are not exact, they reft in out-fides-^ 
 but the Saints who make eternity their aym, are ex- 
 act in all things, efpecially thofe things that have a 
 more immediate influence into eternity. 
 
 Fourthly, be fure all you do, you do upon divine 
 and eternal grounds, take heed of being carnal, and 
 earthly in your fpiritual fervices •, but in all duties in 
 Gods worlhip, look to an eternal God, and let your 
 principles, aims ', grounds , and intentions be eternal. 
 The Temple was called Bethgnolam, the houfe of 
 Eternity 5 do all you do in the houfe of God, in his 
 Ordinances, in order to eternity , that it may indeed 
 be an houfe of eternity unto you. 
 Z_4 Laftly, 
 
H4 
 
 Op.28. 
 
 Moses his Choice. 
 
 Laftly, be fure you be conftant, abide conftantly 
 to the end, do not onely begin, and now and then in 
 a good mood, have fome thoughts of a good life> 
 and providing for your fouls, but abide, be conftazit. 
 And if you take thefe ways, by this you mall come to 
 choofe CMofes Choice. O that now in my winding 
 up of all, by all that hath been faid, fome foul or o- 
 ther may have caufe to blefs God in being inclined to 
 choofe the fame Choice : If you would choofe Mo- 
 fes Choice , ufe CMofes argument- and this is the fpe- 
 cial argument that moved Mofes to make this Choice, 
 he looked upon all thefe things as forafeafon, and 
 he looked upon eternity : O that you being moved 
 by Mofes argument, you may this day be brought to 
 choofe Mofes Choice, that you may fing Mofes Song, 
 Rev. 15 .3, c^.Who [hall not fear thee,0 Lord^and glortfe 
 thy name? for thou only art holy.O thatthat Choice by 
 this argument were made,that fo you might fing here- 
 after this part of Mofes Song-, O Lord jh ere was a time 
 that I never faw thee in thy glory, and never minded 
 thee, but now Lord I fee, worthy thou art to be feared, 
 and glorified for ever, for thou art holy : The Lord 
 give us hearts upon this argument , to make this 
 Choice, 
 
 Moses 
 
Mofes his Choice. 
 
 
 
 The third Parr. 
 
 Heb. ii. 26, 
 
 Efieem'mg the reproach of Chrift greater riches then 
 the treafures of Egypt, for he had refpetl unto 
 the recompence of the reward. 
 
 
 VHAP 
 
 XXIX. 
 
 The Mvierv of Mofes Choice. 
 
 : 
 
 E ha\'e fini Hied the Choke of Mofes, 
 the argument upon which Mofes went 
 in his Choice, and now we are come to 
 this 2-^.verfe, where we have the^e- 
 vietvok Mojes -choice, looking back 
 to fee what he-had chofen 3 to thecon- 
 fequentof it'. He fees that while he joyns himfelf 
 with the people of God,and fuffers afftt#ion ? he is like 
 to meet with nothing but reproach and [com for his 
 labor- this he fees,& yet he repents not:his judgement 
 ftill is not onely for his choice 5 but he does efieem of it 
 
 highly, 
 
 AIL 
 
 Cap. 29. 
 
H 6 
 
 Moses his (hoice. 
 
 guejt. 
 
 Anftv. 
 
 highly y as accounting that reproach of Chrift that 
 he was to fuffer, great riches •, and the argument that 
 here he hath, is thegreatnefs of the recompence of 
 the reward, He had an eye unto the recommence of the 
 reward. 
 
 \_Efleemingx\\t reproach of Chrifl :] Reproach is 
 taken either materially, or formally 5 materially^ fo 
 it may be taken for the affliction that he did endure 
 with Gods people, that outward mean wretched con- 
 dition that he was like to fuffer with the people of 
 God, this was the matter of the reproach. Or other- 
 wife formally, the fcorn, contempt, reviling, railing, 
 and all the evil that mould be fpoken of him when 
 he had left the Court, and joyned himfelf with Gods 
 people •, and this formal kinde of reproach is that 
 which is efpecially meant. 
 
 [The reproach of Chrift:"] How could that re- 
 proach that <JMoftes fuffered , be the reproach of 
 Chrifl ? for Chrift was not then born, it was a long 
 time after before Ghrift came into the world. 
 
 Chrift was prefent unto OHofes by the eye of 
 faith, though he were not yet come into the world, 
 Chrifl is the fame to day, yeflerday^ and for ever •, he 
 was the feme to the Patriarchs and Prophets, that he 
 is to//*. 
 
 \_Efteemwg the reproach of Chrift greater riches 
 then the treasures of Egypt] CMofes was not onely 
 content to fuffer patiently the reproach of Chrift, 
 but he counted it his glory, hisriches, greater riches 
 then the Treafures of Egypt. Egypt was a rich coun- 
 trey, and full of treafures 5 and therefore in P/4/.8 7. 
 Egypt is called by the name of Rahab^ and the rea- 
 fon is 3 becaufe of the pride, and power, and info- 
 
 lency 
 
Moses his Choice, 
 
 lency of Egypt •, becaufe Egypt was a fruitful rich 
 place, therefore they had a great deal of ftrength, 
 and power, and were lift up with pride •, So lfa.5 1 .9. 
 vide Hieronym. upon the place. The King of Egypt 
 is called a Dragon in the waters : and the chief 
 horfes that Solomon had, in 2 Chron.9. they came 
 out of Egypt • and the Whore in the Proverbs, had 
 her fine linen out of Egypt. Egypt was a very fruit- 
 ful Country, Gen. 13. 9. The fruitfulnefs of that 
 place to which Lot turned afide, is defcribed to be 
 the garden of the Lord, like the Land of Egypt : it 
 is called by many Horreum caterarum regionum, the 
 Granary of other Countreys : hence Abraham , 
 when famine was in Canaan, went into Egypt* and 
 after, zfacob in time of famine fent his fonsinto£- 
 gypt-i it is faidof it, that they fow almoft every 
 moneth. And being fuch a Aourifhing place, all 
 
 kindc of learning was there-, and therefore in 1 King. 
 4. 30. where the greatnefs of Solomons wildom is fet 
 out, it is faid, it excelled the wifdom of Egypt. In 
 Egypt was treafures of riches, and trealures of 
 ftrength , treafures of the riches of the earth, and 
 treafures of merchandize, and treafures of learning, 
 and yet CMofes efteemed the reproach of Chrift, 
 greater riches then all the treafures of Egypt. Now 
 the points that arife from thefe words, are thefe 1 
 
 Firft, that the people of God have been, and ufu- 
 ally are a people under reproach. 
 
 Secondly, the reproach of Gods people is the re- 
 proach of Chrifi. 
 
 Thirdly,a gracious heart is rot only willing to bear 
 reproach when God calls unro it, but in the caufe of 
 Chrift, triumphs and rejoyces in that reproach it liir- 
 fers. Fourthly, 
 
 J_47_ 
 
 Cap. 2p. 
 
 Prov.7.16 
 
 Gen. 13, 
 
 r. 
 
 2. 
 
i 4 ! 
 
 Cap. 30. 
 4- 
 
 Point 1. 
 
 M oses lis Choke. 
 
 1. 
 
 2. 
 
 Fourthly, the ftrong argument that moves Gods 
 people thus to do, is the eye that they have unto the 
 recommence of the reward. To begin with the firft, 
 and that is this : 
 
 - 
 
 Chap. XXX. 
 
 The condition of Gods feople is a reproached condi- 
 tion, 
 
 HAving now to handle this Doctrine , con- 
 cerning the reproaches that are caft upon 
 Gods people, before I fpeak a word con- 
 cerning the point, I deiire to put this caveat, That 
 none upon hearing the eftate of Gods people being 
 reproached, mall think to wafh away all juft repre- 
 henfion and accufation, and think to anfwer whatfo- 
 ever they are accufed of with this,That all Gods peo- 
 ple have been reproached, and therefore think their 
 condition to be but the fame that ufually Gods peo- 
 ple have been. 
 
 Firft, if that were enough to anfwer any accufa- 
 tion upon this, then there mould never be any repre- 
 hension and accufation, the Church of God mould 
 never proceed againft any for any evil. 
 
 Secondly, fuch as think to put off juft reprehen- 
 fions and accufations thus, have their confciences re- 
 proach them more then others do or can reproach 
 them. 
 
 Thirdly, it is not. for all to make ufe of this that 
 I am fpeaking of, but onely fuch , whofe conftant 
 and general way is gracious, and inoffeniive h now 
 
 if 
 
Moses bis Choice. 
 
 if they meet with unjuftaccuiations, and reproach- 
 ful (landers, they may have the benefit of: this, to 
 think it is the ufual condition of Gods people to be 
 reproached 5 but if any have been orTeniive, and evils 
 break out, they cannot have the benefit of this point, 
 for more evil may be in them then appears •, and thus 
 Hay this caveat to pull up evil weeds, before I fow 
 good feed. And now to the Point. 
 
 The condition of Gods people is a reproached condi- 
 tion. They have been a people fubject to all mancr 
 
 of evil fpeaking of them. This the Church of 
 God complains of in PfU. 79.4. they were not onely 
 a reproach, but God himfelf gave them over to be a 
 fcorn and reproach. Ifaac that was the [on of the pro- 
 mt fe, we know how he was reproached and con- 
 temned by Jjhmael : and it is oblervable, when the 
 Apoitle fpeaks of the reproach or ifaac, in Gal. 4.39. 
 it is faid, {pw^/perfecuted Ifaac h now that perfe- 
 cution was nothing but his mocking and reproaching 
 of Ifaac. -We read of fob, a holy man, how lyable 
 he was to reproach and «ontempt,^^ 16.9,10. there 
 you may read of the bitter reproaches he had from 
 the abjects, ftich as lie would not fet with his dogs, 
 that had not bread to eat, and were driven from men 
 to live among bumes and nettles. In Pjal. 35. 15. 
 David complains, the abjecJs of the people made a 
 fcorn of him ; the bafeft wretches that are, can finde 
 a taunt, and mock at Religion-, reproachers are the 
 moft bafe fpirits. In Nehemiahs time, thofe that 
 fought to build the Temple were fcorned-,in Nehem.i. 
 19. it is faid, Tobiah thefervant, one that had been 
 but a Have, a bafe wretch, he comes and laughs them 
 to fcorn. And fo in great mens houfes, i£ the Ma- 
 tters 
 
 Cap. 30. 
 
 Pf.44.1j. 
 
35° 
 
 Cap. 30. 
 
 Moses his Choice. 
 
 The re- 
 proaches ol 
 •Prof effort 
 the bitter- 
 ft. 
 
 fters do {corn at the godly, the bafeft fervants will 
 dofo too. 
 David hazh many bitter complaints of the reproach 
 bfa. 31. 1. hefuffered, I was a. reproach Among all my enemies, 
 but especially among my neighbors. Now the re- 
 proaches of profejjors one againft another, are the 
 bittereft, and molt vile reproaches : and the reafon of 
 it is this, becaufc ufually reproach arifes from fome 
 conteftation about excellency : for a Prince that is 
 a great deal above another, hath not conteftation 
 withbeggers, he does not reproach them, nor they 
 him, for this diftance is too great $ but reproach is 
 between equals, when one ftands in the light of the 
 other-, or from inferiors, who have others by them 
 who are above them , and their excellency ftands 
 in their light, and they caft dirt upon their ex- 
 cellency, that theirs may appear the brighter. N ow 
 thofe that have a conteftation about Religion, have a 
 conteftation about the greateft excellency, and where 
 their hearts are unfavory, their reproaches will be the 
 bittereft reproaches. In Pfal. 109. 25. / became alfo 
 a reproach unto them, when they looked upon me, they 
 jhaked their heads • and in other places the drunkards 
 made fongs of him. David was a man of fuch an ad- 
 mirable fpirit, the fweet finger of Ifrael, and God 
 had bleft him with all things that might make him 
 honorable, and had he not been religious, it were im- 
 poftible that fuch a man as he ihould have endured 
 fuch reproaches. 
 
 And we have the Church complaining in Lam. 3. 
 30. He giveth his cheek to him that fmiteth him, he 
 is filed full of reproach. So all the Prophets that 
 were the moft eminent were reproached, zslfaiah-^ 
 
 in 
 
Moses his Choice. 
 
 ?5» 
 
 I 
 
 in //V.28. Precept upon precept, line upon //'#*,that was ! Cap. 3c. 
 a feoff they put upon Ijaiah • we have nothing but 
 line upon line^ and precept upon precept • the very 
 found of the words as they are in the Original, carries 
 with them a taunting, reproachful expreffion, Zan la 
 Zan, Kan la Kan^mandaremanda, manda remand* ^ 
 as fcornful people by the tone of their voice, and 
 ryming words, fcorn at fuch as they defpife. And fo 
 Jeremy complains in the bitternefs of his fpirit, that lcr.20.18. 
 the word of the Lord was made a reproach to him. 
 And E\ekiel, fee how he was fcorned, E\ek. 33. 
 30, 31,^. 
 
 And as they did the Prophets, fo Chrift, and the 
 Apofiles 3 when they were filled with the Spirit of 
 God, they mocked them, and faid, they were filed 
 with new Wine . And Chrift tells them, they flail 
 revile them, and Jpeak all maner of evil unto them. 
 And fo St. Paul, a man of moft admirable parts,yet 
 he fays of himfelf, and of the other Apoftles, 1 Cor. 
 4.13. Being defamed, we intreat y the word tranf- 
 hted defamed^ fign'ifics bid ffthemed. We are made as 
 the filth of the world, and are the ofif-fcouring of all 
 things to this day.Wc are made the filth of the world, 
 as if we were fcraped out of the filth of the filth 
 of the world ^ There is an emphafis in that wordjhe 
 filth of the world-, why the world lies in filthy is even 
 nothing eife but filth, as in 1 John 5. 19. the whole 
 world lieth in wickednefs, as a carrion in the flime of 
 it •, to be accounted the filth of fncha flth, is a moil: 
 vile efteem of one indeed, that filthinefs muft needs 
 be great. Mttndus hath the name a munditie of clean- 
 nefs,but as Incus a lucendo, as mons a monendo, quia 
 minim} lucct, minim} mouet, fo quia minim} mitndus 
 
 4- 
 
«. - 
 
 3 5i 
 
 Cap.^o. 
 
 Moses his Choice. 
 
 Pub! id 
 bofiis. 
 
 eft. And further , the off-fcouring of all things . 
 : to be theoff-fcouring of fome things, is not fo vile, 
 but of all things , the mod bafe, and contemptible 
 things, how vile is that? The word fignifies the dung- 
 cart that goes through the city, into which every one 
 brings his filth, and cafts in : every one had fome 
 filth" to caft upon Paul and the reft of the t^fpo- 
 files. 
 
 And in the Primitive times , the people of God 
 were then a people under great reproach : What 
 ftrange things does Tertullian tell us they reproach- 
 ed them withal •, as that in their meetings they made 
 Thyeftes juppers, who invited his brother to a fupper, 
 and prefented him with a dilh of his own flefh • they 
 charged them with uncleannefs, becaufe they met 
 in the night, (for they durft not meet in the day) and 
 faid, they blew out the candles when they were to- 
 gether, and committed filthinefs : they reproached 
 them for ignorance, faying, they were all unlearned •, 
 and therefore the Heathens in Tertullians time ufed 
 to paint the God of the Chriftians with an Affes head, 
 zndabook in his hand, to fignifie, that though they 
 pretended learning, yet they were an unlearned lilly 
 people, rude and ignorant. Bifhop fewel in his Ser- 
 mon upon Luke 1 1 . ver. 1 5 . cites this out of Tertul- 
 lian, and applyes it to his time : Does not our adver- 
 faries do the like, faith he, at this day, againft all thofe 
 that prefefs the G oft el of Chrtft ? O fay' t hey . who 
 are they that favor this way ? they are none but Shoo- 
 makers, Taylors, Weavers, and fitch as [never were 
 at the University . They are the Bifhops own words. 
 He cites ljlc€wife Tertullian a little after, faying, that 
 The Chriftians were acctunted the publike enemy of 
 
 State. 
 
Moses his Choice, 
 
 State. And Jofephus tells us of Apollinaris^ fpeak- 
 ing concerning the Jews and Chriftians, that they 
 were more foolish then any Barbarian. And Paulus Fa- 
 gius reports a ftory of an Egyptian, concerning the 
 Chriftians, who faid, They were a gathering together 
 of a mojl filthy teacher out people-, and for the keeping 
 of the Sabbath^ he fays, they had a difeafe that was up* 
 on them,md they were fain to reft the feventh dzyjbe- 
 caufe of that difeafe. And fo in St. ^Auguftines time 
 he hath this exprerlion, An) one that begins to be god- 
 ly, pre fently he mu ft prepare to fuffcr reproach from the 
 tongues ofadverfaries: and this was their ufual maner 
 of reproach*, What flail we have of you, an Eli as ? a 
 Jeremy ? And Na\tan\en in one of his Orations, 
 lays, It is fo ordinary to reproach, that I cannot think 
 to go free my [elf. And fo Athanafius, they called 
 him Sathanafius, becaufe he was afpecial Inftrumcnt 
 againft the Arrians. And Cyprian, they called him 
 Coprian, one that gathers up dung, as if all the ex- 
 cellent things he had gathered in his works were but 
 dung. 
 
 And if we look into the ways of Gods pcrmiflive 
 providence in thefe latter times •, what reproachful, 
 and fcornful blood hath run in the veins of wicked 
 men , and what horrid things hath been invented 
 upon the moft famous perfons of our latter times 1 
 As Luther, this report came to him, he being yet 
 alive, That Luther upon his death-bed had recanted, 
 and he defired the Sacrament, and after he was dead, 
 there was a fearful Earthquake that (hook the place 
 where he lay, and they faw the Hojt he had taken, 
 hanging in the Ayr , and when he was put into 
 
 Cap. 30. 
 
 the Grave , they 
 
 heard a great 
 Aa 
 
 noife , but 
 
 they 
 faw 
 
 (Jo friiiua 
 
|54_ 
 
 Cap. 30. 
 
 Noudii 
 folix esfi 
 nondu te 
 turbo, deri 
 (crit. Si 
 he&tuA vU 
 effeboc co- 
 gitapimu 
 contemnerc 
 .ib aliis CQ- 
 f em?//'. Sen. 
 
 b.de 
 moribus. 
 
 Moses his Choice, 
 
 Why Gods 
 people arc 
 fo re- 
 proached 
 n the 
 world. 
 
 faw nothing, but a filthy ftink arofe, and his body 
 was taken away. And fo of Calvin 5 though he had 
 afweetdeath, yet was it faidby the Popiih Party, 
 that he was eaten up with worms, (as thofe faid of 
 David^An evil difeafe cleaves f aft to him : ) and then 
 when he was to dye, he called upon the Devil, and 
 blafphemed the name of God. And fo Oecolompa- 
 dius, that he flew himfelf^ and others reported, that 
 the Devil flew him. It were endlefs to name the re- 
 proaches that we finde of thefervants of God that 
 were moft eminent. Yea, I remember Serteca hath 
 fuch an expreflion concerning Philofophy •, fays he, 
 You are not yet happy, if the rout of people do not 
 deride you 5 if you will be happy, prepare your felves 
 to contemn being contemned. And an other Vhilo- 
 fopher fays, If one does But begin tofet himfelfto the 
 ftudy of Philofophy, he muft expetf to be fcornedand 
 derided. Now if this be the wickednefs of mens 
 hearts, as they cannot fo much as endure moral Phi- 
 lofophy, much more if a man bcginsjto walk accord- 
 ing to the rule of God. This is that which many 
 fear, and they bring it to keep others from Gods 
 ways, and fay, If you embrace Religion, you will be 
 derided at, and fcorned : and by this many are kept 
 from the good ways of the Lord ^ and therefore I be- 
 ing fain upon this argument, I fhall labor to take a- 
 way this (tumbling block^that it may not hinder any. 
 Thus you have feen the thing it felf, that it is fo, that 
 Gods people are a people under reproach. Now the 
 reafons for it : 
 
 Firfl, becaufe the men of the world look upon the 
 iervants of God, as having very poor low fpirits 5 
 now thofe are men that are liable to contempt and 
 
 reproach. 
 
Moses his Qhoice. 
 
 reproach. Gods people are not for the braveries of 
 the world, and the glory of the world 5 and when 
 they fee their hearts are taken off from that which 
 they count the bravery of the world, they contemn 
 them. 
 
 Secondly, they look upon their ways as irrational : 
 There is no reafon why men mould be fo afraid of the 
 leaft fin, they are ftricler then they need, and do more 
 then they need : fo that the more earneft Gods peo- 
 ple are upon their way, the more wicked men will 
 (corn them, becaufe they fee them earned: upon that 
 which they fee no reafon for. 
 
 Again, they think the ways of Religion are but 
 imaginary things, and notions, and there is no cer- 
 tainty in them, and think it ftrangc men mould furfer 
 for things, that are to come they know not when, 
 and are they know not what : and therefore one gives 
 that reafon, why Cyprian was called Coprian, becaufe 
 he gathered fuch fables- and tales , (meaning the Go- 
 fpel) as they termed them, which they farv no rea- 
 fon for. 
 
 But efpecially it does proceed from the pride and 
 malice of wicked men •, from pride, and fwelling,and 
 envying one at another $ a proud and envious man 
 will feek to caft difgrace upon that excellency that 
 himfelf wants, as Liciniu* who was joyned with Ga- 
 lenas in the Empire^ being ignorant himfelf, not be- 
 ing able fo much as to write his own name, he was an 
 enemy to learning, and as Eufebiws reports of him, 
 he called the liberal Arts, A publike poyfon and 
 peftilence. What was the reafon that mould caufe 
 Sanballat and Tobiah to make fuch a ftir to reproach 
 Nehcmiahf Certainly the ground was this, Sanballat 
 
 A a 2 and 
 
 Cap.30. 
 
 2. 
 
 4- 
 
 Eufcb. «• 
 cl.bifl.1.4 
 
35* 
 
 Cap.30. 
 
 1. 
 
 Mrtice is 
 fruitful in 
 inventing 
 
 reproaches. 
 
 2. 
 
 Mos/es his Choke. 
 
 and Tobiah were in Samaria, with a mixt people, and 
 they had got a Temple, and endeavored to magni- 
 fie that •, Now they thought that the Temple of Ne- 
 hemiah would darken the glory of their Temple , 
 and therefore they fought to caft difgrace upon 
 them, to bring them into contempt. And the ma- 
 lice of mens hearts, when it cannot vent its felf by 
 open perfecution, then it will vent its felf by the per- 
 fection of the tongue-, malice makes men very 
 watchful, to obferve any thing whereby it may gain 
 matter of reproach, and malice will make men ex- 
 ceeding inventive to finde out ftrange ways of re- 
 proach, and exceeding bold in venturing upon re- 
 proaches. 
 
 For thejSV/?, that place is remarkable in Proverbs 
 1.6. 27. An ungodly man diggeth up evil , and in his 
 lips there is a burning fire 5 if things be" not plain and 
 fair enough, becaufe he hath an evil fpirit, he will 
 digup evil,\£ he can dig up any old.buflnefs to re- 
 proach them for. 
 
 Now the ways of invention, that malice hath to 
 reproach upon the ways of God, are many : As the 
 (training of any word to the titmoft, and putting glof- 
 fes,and falfe interpretations upon words-,and thus it is 
 ealie to make any man a tranfgreffor for a word, yea, 
 for any word, as it was with thofe, I fa. 29.21. They 
 make a man an offender for a word, and lay afnarefor 
 him that reproveth in the gate. 
 
 A fecond way is, by cafting out doubtful 
 fpeeches • they will not accufe one directly, becaufe 
 it will be a fhame to them, if it be falfe, but they 
 caft out doubtful fpeeches , they know fome will 
 turn them the worft way, and if they be examined, 
 
 they 
 
Moses his Choice. | 357 
 
 Cap. 30. 
 
 they can turn them another way , to fave them- 
 felves. 
 
 Another invention, is fomc fecret intimations that 
 others may gather, and it cannot befaid they fpake 
 any thing, but by Tome gefture or the like,others may 
 gather fomething. 
 
 Fourthly, to fpeak things as from others, and not 
 from themfelves, and in the fpcaking of them to fay, 
 / believe juch things are not true, and yet they ipread 
 the report. 
 
 Another way is to fpeak evil,and yet fo,as to mani- 
 feft a great deal of grief and forrow for fuch reports, 
 and fecretly defire that they may fpread, and take 
 where they come. 
 
 Sixthly, when they want apparent matter for re- 
 proach, they will pretend fome love to get matter for 
 reproach : fo you may read in E\ra 4. r , 2 . when the 
 adverfaries otfpudah could not reproach them appa- 
 rently, they pretended love, and this and that, they 
 fought the iame God they did, and would facrifice 
 to him, and therefore would build with them. So 
 SAnbaJUt and TobUh defired to meet lovingly with 
 Nehemiah to take counfel together, but in this they 
 intended his reproach. 
 
 Yea fometimes,to fpeak fomc truths with reproach, 
 to make it to be believed the more. It is faid, 1 $ohn 
 2.21. that there is no lye of the truth, thefe men 
 make the truth to be ferviceable to a lye, they raife 
 the ftren^th of a, lye, even out of the truth. We 
 might be abundant in (hewing the ways of invention 
 that malice hath, to cart dirt and lhame upon thofe 
 that it hath an evil eye upon. 
 
 Eighthly, if there be any fhew of fufyition of evil, to 
 Aa 3 make 
 
 6. 
 
 Mch.6.7. 
 
 8. 
 
Cap. 30. 
 
 hi J.itbiii 
 :vcli or eft 
 conditio 
 pofjjow. 
 
 9> 
 
 M 
 
 OSES 
 
 his Ch 
 
 wtce. 
 
 10. 
 
 make it a certainty, and fo to carry it in the report, 
 as if it wQXcfurely lb,this is a great wrong • for every 
 man is in poiTeflion of his good name, until the con- 
 trary be made out, and in doubtful things the poffcf- 
 forhath the advantage, but in this way of malice, 
 this his priviledge is taken away < 
 
 Ninthly, if there be any thing conceived evil, that 
 hath any nearnefsorlikenefs to that which is done, 
 malice will faften that evil upon what is done, as if it 
 were that •, as appears notably in the example we have 
 E%ra 4. of Re bum the Chancellor, and Sbimfiai the 
 Scribe, and the reft of their companions, as the ho- 
 ly Ghoft calls them, ver. 9. in their reproachful ac- 
 cufation of the people of God ^ whereas the Text 
 fpeaks onely of their building the Temple, yet they 
 accufe them forbuilding the rebellious City } tha.t there- 
 by they might free themfelves from fubje&ion to the 
 King. Thus while Gods people feek to build the 
 Temple, to fet up the Ordinances of Chrift, rhey are 
 accufed for difturbing the Commonwealth • becaufe 
 they cannot do as others do 5 becaufe they cannot fub- 
 je& their confciences to men, therefore they are re- 
 proached and accufed, as difturbers of the State, 
 enemies to Government, &c. 
 
 Tenthly, UMalice will teach men to draw confe- 
 quences a great way off from the premifes, that it 
 may faften reproach upon thofe they have an evil eye 
 upon, although in truth there be no dependance of 
 that which they affirm upon that which they draw it 
 from : As in the former example, E^raq. ver. 16. 
 Certife the King, that if this City be bmlt again^ and 
 the walls thereof fet Ufa by this means thou fh alt have 
 no portion on this fide the River Jit was a confequence 
 
 that 
 
Moses bis Cboice. 
 
 that they could not conclude from what they affirm- 
 ed of them. Thus it is with many in their reproaches 
 and accufations of Religious men, if they be fuffered 
 to have their way in that which they pretend is for 
 confcicnce, they will grow Rebels^ they will not live 
 under government : furely there is no dependance of 
 rejecting government upon Religion, upon fubje&i- 
 on to the truth in a confeientious way. And as it is 
 inventive, fo it is bold to venture ftrangely upon fuch 
 things that men know they may be eafily found in. It 
 was the fpeech of the fefuit Campian s Reproach 
 valiantly, fomewhat will ftick,though it may be eafily 
 anfwercd by thofe who know the matter, yet the 
 noife will go further then the examination,and much 
 will flick by it. 
 
 A fifth reafon of the reproach of Gods people, is 
 from the malice of 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 obferved of tftdian^ he would not go 
 the way that other Emperors did, to oppofe Religion 
 by open perfecution, but fought all means to caft re- 
 proaches and contempt upon Religion, and by that 
 means many were drawn from Religion : and cer- 
 tainly, where we fee that reproaches are caft upon 
 fuch as are religious, this is the end, to fupprefs Reli- 
 gion, there the Devil hath a great hand, and hopes 
 to prevail much. 
 
 Again, God (Tometimes) hath a fpecial hand in 
 this. Why does God furfer this < fometime for the 
 correction of his people •, fometime for the good of 
 his people. 
 
 J19_ 
 
 Cap.30. 
 
 Fortiter 
 calumniirp 
 
 .1l1qv.il 
 bxrebn. 
 
 Firft, for the correction of his people; there are 
 
 A a 4 i^ven 
 
 6. 
 
 TJk fins 
 •f Gods 
 
 people, oft. 
 
 puniflitd 
 >y^e- 
 r ouches. 
 
}6o 
 
 Cap.30. 
 1. 
 
 2. 
 
 4- 
 
 Si quid fi- 
 nite diis 
 tu unqudm 
 ftcifti. Si 
 iibenter 
 alios t&lfa 
 dicentcs 
 audi (It, 
 quod abfq 
 cutya effe 
 r,OH potejl. 
 
 5. 
 
 Moses bis Choice. 
 
 feven or eight fins punifhed in Gods people by re- 
 proaches that are caft upon them. 
 
 Firft, that they have not been Co tender of the name 
 of God as they mould have been, you have not been 
 affecled with the wrongs that have been done to the 
 name of God, and therefore God iufrersyouto fuf- 
 fer in your names. 
 
 Secondly , the inordinate defire of a name , be- 
 caufe we are fo ready to defire a name abroad, and 
 to have efteem in the world, and are more folicitom 
 about credit with men, then credit inhtaven^ there- 
 fore God fometimes crolTeth his people, and fuf- 
 fers filth and dirt to be caft upon them, to correct 
 this fin. 
 
 Thirdly, it may be you have not done that good to 
 others which you might have done, therefore God 
 ufes them as a lcourge to you this way. 
 
 Fourthly, it may be it is becaufe you have not 
 been tender of the name of others , and therefore 
 God fuffers you to fuffer in the fame kinde. Says 
 Chryfoftom , When you hear Any reproach you^ you 
 fhould think, have not I reproached others ? Or. have 
 not I heard the reproaches of others, and been delighted 
 with them ? or, not affected with them^ to grieve as I 
 ought f 
 
 Fifthly, God fuffers this, becaufe many times you 
 have taken ill the reprehenfion of your fins by Gods 
 Minifters,and have thought your felves difgraced,and 
 therefore God may juftly puniih this, by cafting dif- 
 grace upon you, you lhall be difgraced indeed by the 
 tougues of wicked men. 
 
 Sixthly, becaufe many times Gods people will put 
 fair colours upon evil actions, hence God fuffers 
 
 their j 
 
Moses bis Choice. 
 
 their enemies to put foul colours upon good actions : 
 we are ready to fay, Good Lord, that ever we mould 
 fuffer fuch things, when we labor to walk fo ftrictly, 
 and ourconfeiences witnefs fowell for us, that yet 
 there mould be fuch afperfions ! God punifhes this-, 
 you have done evil with fair pretences, and therefore 
 now though your actions be never fo good, you (lull 
 have foul colours put upon them • your evil actions 
 you made feem to be glorious, now your good acti- 
 ons mall appear as if they were foul. 
 
 Seventhly, becaufe the people of God have not 
 been careful to finde out the fecret evil and filth of 
 their hearts, therefore God will caft outward filth 
 upon them, this is ufual. 
 
 Eighthly, though we be confeious of a great deal of 
 evil between God and our hearts, we many times are 
 not ailiamed of that, and therefore becaufe God will 
 haveusamamed of our filth, he fuffers filth to be< 
 caft upon us outwardly. 
 
 Secondly, God intends good to his people,that they 
 might know themfelves ^ and though the world have 
 not fufrkient reafon to accufe them as guilty, it may 
 be a flander from another, and yet I know my fclf 
 guilty-, and though not guilty of that, yet by this I 
 may be put to fearch fome other evil that I am guilty 
 of that is as great. 
 
 Again , they may make them watchful for time 
 to come •, though they be not guilty new, they may 
 be guilty of that evil afterward. Now what a mercy 
 of God is this to ftop our way, though it be by filth? 
 If a man be (topped from falling into a dangerous 
 pit, though it be by a heap of dirt, he accounts it a 
 mercy. 
 Thirdly, 
 
 361 
 
 Cap.30. 
 
 8. 
 
 The bene- 
 fit Gods 
 people 
 Leap by 
 reproaches. 
 
?* 
 
 Moses his Choice. 
 
 Cap.3 1 . 1 Thirdly, they recover them out of much evil : So 
 3- - that I may compare the reproaches of Gods people 
 to the rags of Jeremy, when Jeremy ftuck in the 
 mire in the dungeon, he was pulled out By rags, and 
 fo thefe reproaches of wicked men are rags that may 
 pull us out of evil. 
 
 Fourthly, God fanctifies thefe to his people , to 
 make them more fruitful •, they may be compared 
 to the dung that husbandmen em upon their ground, 
 they fcrape up filth and dung together to lay upon 
 their ground, whereby it is more fruitful-, fo God 
 furfers wicked men to gather up all the filth that can 
 be, and caft upon his people, which is but as dung 
 to make fat the foil, the hearts of Gods people, to 
 make them to be more fruitful in their way 3 as indeed 
 never do Gods people more thrive in the way of 
 godlineis, then when many enemies are fet to watch 
 them. And thus we have done with the Explication 
 of the point. 
 
 Ufei. 
 
 Chap. XXXI. 
 
 What ufe there is to Be made of the reproaches the con- 
 dition of Cods people is liaBle to, 
 
 IF it be thus, that the eftate of Gods people is an 
 eftate liable to reproaches ,then you that have any 
 inclination to the ways of God, examine whe- 
 ther you can take his way upon thefe terms : Can 
 you be content to be made a By-word and reproach, 
 and to have men call all maner of filth upon you < 
 He is like to hold out in the ways of godlineis, that 
 
 can 
 
Moses bis Choice. 
 
 can be content to be made a by -word and reproach for 
 godlincfs, it is an argument that the foul is refigned 
 up to God forever: The reafon that fome give of 
 that orderof the Law, concerning thefervant that 
 would ferve his Matter for ever, that he muff come 
 to the door and have his ear bored, was that he might 
 give an evident demonftration, that he was indeed 
 willing to be his Matters for ever , if he would be 
 content to endure fuch a reproach as that was 
 eftecmed to be amongft the Jews : Boring the ear was 
 a note of ignominy •, His ear was bored , fays Cajetan, 
 to that end, that if he feared not perpetual fervitude, 
 be might at leaf; be afraid of publike ignominy, and 
 therefore he was brought to the door,that he might 
 have many to look on him, and be witneiTes of this 
 his fhamc. 
 
 Secondly, it fhould teach the godly to be accurate 
 in their way: you live amongft thole that will ob- 
 ferve you, and caft filth on your faces, take heed you 
 give no juftoccafion •, it is enough we (hall fufTer 
 without any juft caufe, let us take heed they take no 
 filth out of our own bofoms, and caft upon our faces, 
 that will be grievous indeed, when our confeiences 
 fhalljoyn with their reproaches. God threatens,/^/. 
 7. ult. as a great affiiclion, that his people fhall be de- 
 rided by the Egyptians, thtsfliallbe their derifion in 
 the land of Egypt • to have the wicked deride us, and 
 that for our fin, is a grievous mifery •, CMake me not 
 .afcorn, fays David, to fools ': It is a great evil for a 
 *pfofeiTorof Religion to make himfelf a fcorn to the 
 fools of the world-, if they will reproach us, let it 
 be for forwardnefs in Gods ways, and not for our 
 fin ^ fin is onely a juft reproach, and therefore when 
 
 zfojliua 
 
 J 6 ! 
 
 Cap.31. 
 
 Uifinon 
 
 borrcrct 
 
 (crvitutan 
 
 borrcrct 
 
 (ahem ig- 
 
 vvminiim 
 
 publicum 
 
 Utmuhos 
 
 bibcxt in- 
 
 fpcclores 
 
 &r tcfla. 
 
 Ufei. 
 
A 6 ! 
 Cap.31. 
 
 Mo s e s his (Jjoice, 
 
 The evii 
 of a re- 
 viling 
 : on sue. 
 
 Ufe 3 , 
 
 fofljua circumcifed the people, it is faid, He took 
 away their reproach , therefore the place was called 
 Ciilgal , becaufe their reproach was rouled away •, 
 bodily uncircumcifion was a reproach, much more 
 is fpiritual uncircumcifion : Let us take heed we do 
 not manifeft any filth to them, being you live among 
 thofe that will revile you, whofe tongues in Scripture 
 are compared to three things, a Rafor, a Sword^ and 
 an \^Arro\v : A Rafor that will take off every little 
 hair, fo a reviling tongue will not onely take advan- 
 tage of every grofs fin, but the lead thing that ano- 
 ther can hardly fee. Secondly, it is compared to a 
 Sword^ a fword that wounds, (o the tongues of re- 
 vilers do a great deal of mifchief : but a fword can 
 do mifchief onely near hand, it cannot do mifchief 
 afar off. and therefore. Thirdly, it is compared to 
 an Arrow, that can do mifchief a great way off, as 
 far as one can fee a man, and fo revilers do not one- 
 ly mifchief to a man in the Town where they live, 
 but a great way off in other Towns : Now if mens 
 tongues be Rafors, and Swords, and ^Arrows ^ the 
 people of God had need take heed how they walk, 
 and walk accurately, to give no juft caufe of re- 
 proach, that fo the reproach may fall upon them- 
 felves. 
 
 The third Ufe of the point is this , Gods people are 
 a people lyable to reproach : Let thofe who are fuch, 
 from hence be exhorted, that they do not further 
 this, I mean by reproaching one another - ? it is enough 
 that the fervants of God are lyable to reproach frtQj 
 the world, and from thofe that are without, let not 
 this be furthered by thofe that are within^ upon every 
 pcttifh humor, or every difcontent , prefently to 
 
 be 
 
Moses bis Choice. 
 
 be cafting filth one upon the face of another, this is 
 a thing unbefeeming Religion. Hereby you come to 
 deprive your felves of that evidence of the truth of 
 grace, from whence many of Gods fervants receive 
 fo much comfort, love to Goals people ; While they 
 are in your way your hearts are towards them, but if 
 they do crofs you, your hearts are as perverfe and 
 froward, and appear as malicious as the hearts of any : 
 So that the love you had to them, was becaufe they 
 were in your way, and not becaufe they were the fer- 
 vants of God : Now if you have a heart, though 
 you becroffed by them, to put it up without cafting 
 dirt upon their faces, your evidence will be ftrength- 
 ned, that you love them though they be oppofite to 
 you. Do not you tear the flefh of one another by 
 reproaches t it is enough that the bryers and thorns 
 of the wildernefs do tear our flefh and our names •, 
 let there not be bryers and thorns amongft our felves 
 to tear our flefh. If children be cafting mire and dirt 
 upon the faces of one another, how unbefeeming is 
 it < and if the father fees them, how provoked is he 
 to correct them both t And fo ifweuponfomepet- 
 tifh mood, caft dirt upon one another, expect fome 
 feverc judgement from God: If children be cafting 
 dirt upon one another, this is enough to make them 
 leave, Tour Father fees you : And fo- you that are 
 brethren of a Church, and are cafting filth upon one 
 another, know your Father fees you : We fhould not 
 caft reproaches upon an Enemy. It is a notable 
 fpeech reported of one Memon^ that was General of 
 Darius Army, when he was fighting againft Alexan- 
 der J one of his Soldiers reproached Alexander • the 
 General came to him and fmote him, fays he, 
 
 Jdid 
 
 J 6 ! 
 
 Cap. 3 o 
 
W/*4. 
 
 166 M o s e s his Qhoice. 
 
 Cap. 3 1. 1 1 did not hire you tj) reproach Alexander, but toftght 
 aguinfi him : If a Heathen cannot endure the re- 
 proaches of his enemy, how much lefs mould God 
 endure his children reproaching one another i It was 
 a brave fpeech of Calvin^ Though Luther call me a, 
 Devil j yet I will honor him as afervant of God .- and 
 fo though thofe that are our brethren , do call re- 
 proach upon us, we mould honor the grace of God 
 in them, and not call: reproach upon them again, for 
 thefe reproaches are bitternefs. 
 
 But the main Ufe of the point is an Ufe of Direction, 
 how tq carry our felves under reproach 5 this is the 
 eftate of Gods people, it hath been fo, and does 
 continue fo , and is like to continue fo $ it fhould 
 teach us, as to make account of them, fo when they 
 befal us, to behave our felves Chriftianly under them . 
 This is alefibn of Ufe, wherefore in this leiTbn of 
 bearing reproaches, take thefe things. 
 
 Firft, labor to bear your reproaches Chriftianly ,not 
 Stoically, infenfibly \ for certainly they are afflictions : 
 <^A good name is a precious oyntment^ and therefore 
 reproaches, though never fo wrongfully, are afflicti- 
 ons, and not to be born infenfibly. 
 
 Secondly, not to bear them dejperately , not to 
 care what become of your Names, as many defpe- 
 rate wretches will do. Let men fpeak the worft of me, 
 I care not, I muft appeal to God : Though it is true, 
 Innocency is <i good bulwark^ yet we are not onely to 
 care to approve our felves to God, but we are to care 
 to approve our felves to men 5 and not onely to have, 
 a good cfteem in Heaven, but to have agood efteem 
 in the world , To provide things honeft before 
 oilmen , efpecially amongfl .the people of God, 
 
 and 
 
 How to 
 carry our 
 felves un- 
 der re- 
 proaches. 
 
 I. 
 
 2. » 
 
Moses his Choice. 
 
 and the Churches of God •, for to have an evil name, 
 is a great judgement of God , Ifa. 65. 15. Te Jha/l 
 leave your name for a cur fe. For people to fay, they 
 care not what men fay of them, it is a great evil, for 
 by this it appears they are not affected with fhamc •, 
 and thole that are not affected with fhame before 
 others, they are deprived of a fpecial bridle that 
 mould keep them from evil, and a fpecial means to 
 further repentance. And befides, it is an argument 
 there is no worth, no good in thee who art fo care- 
 lefs •, thofe who have any true worth, will be care- 
 ful to prefervc it, but otliers are defperate : As a man 
 that hatha 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 neglects 
 it : Wherefore let jjs labor to behave our felves 
 Chriftianly,not careleily,defperately under reproach. 
 
 Again, we muft not cany our (elves pafszonately 
 under reproach 5 though it is true, it is good to be 
 fenfible of the wrong done to our names , more then 
 the wrong done to our eflates, yet neither are the 
 wrongs to our names nor to our eftates to be born 
 paflionately. There are five evils follow upon this 
 diftejnper of heart. 
 
 Firft, there is a great difturbance to the fpirit, and 
 that is a greater evil to have the heart difturbed, then 
 to have a great deal of dirt caft upon us : To have a 
 difturbance within the body, is worfe then a violent 
 #lotion without. 
 
 Secondly, we are made lyable todifcover a great 
 deal of evil in us, that though we are unjuftly re- 
 proached, yet we may difcover fo much evil, as to be 
 a juft caufe of reproach". 
 
 Thirdly, 
 
 Cap. 3 1. 
 
 5- 
 
 The evil 
 of being 
 Tafsiouitc 
 under re- 
 proaches. 
 
 I. 
 
^8 
 
 Cap. 3 1. 
 3- 
 
 4- 
 
 J^uz vocem 
 nifi quere- 
 las animi 
 it mfant U. 
 Sen. 
 
 
 Moses his Choice. 
 
 Imwterxy 
 feeks not 
 revenge. 
 
 Thirdly, we do feed the humor of thofe that re- 
 proach, they have part of their end to fee us fo di- 
 fturbed. 
 
 Fourthly, we mew the bafenefs of our fpirits, to be 
 fo foon put out of frame. Seneca fpeaking of the com- 
 plaint of thofe that are under reproach, They are, fays 
 he, the complaint of fqtteamijh fpirits. 
 
 Fifthly, it is a means to make others to think we 
 are guilty : There is no means whereby I would think 
 one were guilty of what he is reproached, as that, 
 namely , a mighty inordinate paflion at hearing of 
 thofe things. If you hear a couple difputing, com- 
 monly he that wants arguments for his cafe, will fall 
 into giving ill language, and paflion , and therefore 
 thofe men that have power over their paflion in rea- 
 foning, do what they can to bring thofe they reafon 
 withal into pafsion, for then they have them at their 
 will : And fo thofe that are brought into pafsion, 
 when they are reproached , gives a great fufpition 
 of the weaknefs of their caufe, and are thought to be 
 guilty. 
 
 Fourthly, let us not carry our felves revengefully 
 under our reproaches, not to defire the reproachers 
 might have an evil name in the fame kinde : It is or- 
 dinary for people that are reproachedko do thus, but 
 many though they dare not fay fo, yet fecretly they 
 would be willing that thofe that do reproach them, 
 might have an evil name. But where have we thole 
 that do labor to clear the innocency of thofe thac d% 
 reproach them i it would be the glory of Chriftians, 
 to be fo far from revenge to thofe that reproach 
 them, as to clear their innocency, and to (peak well 
 of them as occafions ferve, as the Apoftle fays, We 
 
 being 
 
Moses his Choice. 
 
 being defamed ,rve intreat^ and are not glad if they fall 
 into any evil : Many people if any have fpoken evil 
 of them, and they fall into evil, now does it pleafe 
 them t Let us fuffer never fo much, God forbid we 
 ihould 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 have finned fuch and fuch fins, 
 and by thofe fins my reproach is wiped away , and 
 therefore I am glad : God forbid we mould have 
 the wiping away of our reproaches at fo dear a rate. 
 We read in Bofea 4. of the great charge that was 
 laid upon the Priefis^ they eat up the fin of the peo- 
 ple, becaufe the Priefis had fome advantage by the 
 fins that the people committed, for they brought 
 Sacrifices for their fin, and the Priefis had part, up- 
 on this they fet their hearts, upon the fin of the peo- 
 ple -j this is an abominable thing, to be glad of the 
 fin of another, becaufe of any advantage that comes 
 to us by it. True it is, God mail have a great deal of 
 glory by clearing the innocency of his fervants, but 
 we mull not defire that God may have his glory this 
 way by the com million of any fin, nor re Joyce in fuch 
 a way of Gods glory. 
 
 But the fpecial and mod ordinary revenge in the 
 bearing of reproaches, is reviling again, fpeaking evil 
 for evil, if they call you one ill name, you will call 
 them another, this is unbefeeming Chriftians : And 
 confider what evil is m it. 
 
 FirfT, this is that which is moft oppofite to the Spi- 
 rit of Jefus Chrift, and the Spirit of Gods people h 
 thatplace you know, 1 Pet.2.23. Who when he was 
 reviled/evilednot againtf you profefs your felves to 
 be Chrifts, you mult not revile again when you are 
 
 369 
 
 Cap. 3 1 , 
 
 B b 
 
 reviled 
 
 The dan- 
 ger of re- 
 viling 
 igih. 
 
 I. 
 
}70 
 
 Cap.31. 
 
 Moses his Choice. 
 
 2. 
 
 reviled : And fo the fpirits of Gods fervants, as St. 
 Paul and the Martyrs, when they were reviled, they 
 would not give ill language again. 
 
 Again, by reviling you come to harden thofe that 
 reproach you in their fin • when they fin and fee the 
 fame fin in you, they think they do not worfe then 
 you, fo they come to be hardned in their fin,and you 
 come to be guilty of their fin, you turn their fin to be 
 yours, becaufe you harden them in theirs. 
 
 Thirdly, you by this means ftir up more corrupti- 
 on, and more fin ♦, whereas thofe that know what fin 
 means, and are tender of it, they fhould by all means 
 labor to fupprefs it, and beat it down, as when a 
 neighbors houfe is on fire, we will labor what we can 
 to quench k, -arid not to put more fire to it , fhall we 
 have more care of our neighbors houfe, then of our 
 ! neighbors foul < his heart is on fire, and his tongue 
 is on fire, and will you bring more fire i this is abo- 
 minable. 
 
 Fourthly, you come by this means to adde your 
 fin to his hn : What, is not God dishonored enough 
 by his reviling, but muft you adde to Gods dif- 
 honor i 
 
 Again fithly, here y ou (hew your exceeding folly, 
 that you do not apprehend a greater evil in the evil 
 of fin, then in the evil of fuffering: for if we did 
 apprehend the evil of fuffering to be lefs then the 
 evil of fin , we would never labor to deliver our 
 felves from the evil of fuffering by the evil of fin •, 
 let a man come and caft dirt in your face, the word: 
 that can be in this is an evil of fuffering at firft, till 
 you make your felves guiky,but how will you deliver 
 your felves by the evil of fin i what ignorance is this i 
 
 Are 
 
Moses his Qboice, 
 
 Are you acquainted with the ways of God i Is 
 this the way to clear your felves, by defiling your 
 felves more? That filth that comes out of you, de- 
 files you more then that which is caft upon you from 
 without. 
 
 Again further, another evil that comes from this 
 reviling, is this, you mew a vile, bafe fpirit, as if you 
 had no other means to deliver you from an ill name, 
 but an ill tongue • thofe that know any excellency 
 that they have in themfelves, will know that there 
 are a great many other ways to deliver themfelves 
 from an ill name, rather then an evil tongue. But 
 you are put to your (hifts, you have evil caft upon 
 you, and you have no way to deliver your felves from 
 this evil but by your reviling tongue. It is a fign 
 there is no excellency in you, nothing but bafenefs in 
 you. Seneca fays of thofe that are diforderly affe&ed 
 with reproaches that are caft upon them, They Jhew 
 that there is no wifdomjior no confidence of any excel- 
 lency in themfelves to oppofe that evil. 
 
 Again, hereby you come to be injurious to your 
 felves , you deprive your felves from any help of 
 God to clear your names : If you had hearts to com- 
 mit your felves to God, he would provide for you ; 
 but when you feek to clear your felves this way, you 
 put your felves from any care that God mould have 
 to provide for you . That we read of David^ Pfal. 3 8 . 
 12,13, 1 4, 15. is very obfervable, They which feek my 
 hurt, faith he, (peak mifchievoits things, and imagine 
 deceits all the day long, but I as a deaf man heard not ^ 
 and again, verfe 14. 1 was as a man that heareth not - 7 
 but mark verfe 15. In thee Lord do I hope, thou 
 wilt hoar : The lefs he heard, the more confidence 
 
 Bb 2 he 
 
 EL 
 
 Cap.31. 
 
 Neque 
 prudevtix 
 juicqutm 
 nifeeffc, 
 nee fniuciji 
 objiendit, 
 qui con- 
 cumcl'u 
 ifycitur. 
 Sen. in 
 Sap, non 
 cad. injur. 
 
 7- 
 
Cap. 3 1. 
 
 I 
 
 Moses bis Choice. 
 
 gt'fi. 
 Anfw. 
 
 Nolim tc- 
 cu in hoc 
 
 reiM iCT- 
 
 txminh tic- 
 fcendere, h 
 quo qui 
 vhcitnr, 
 iffo victor* 
 eft mclior. 
 
 5- 
 
 he had in God that he would hear , and could the 
 more comfortably commit his caufe to him h but if lie 
 had been too quick to hear himfelf, God would not 
 readily have heard for him, and what had he got by 
 that i Now by all this you cannot but be convinced 
 in your thoughts/ that it is a great evil to revile again, 
 and you that have been guilty of this, let your hearts 
 finite you, and know what caufe you have to be hum- 
 bled before the Lord. 
 
 But is it poflible not torevile again < Who can but 
 do fo when they come and givefuch ill language, fo 
 injurious, fo falfe i 
 
 Thofe that have the Spirit of Chrift can do other- 
 wife. Thofe that know the evil of fin to be a greater 
 evil then the evil of fuffering, can do this. And thofe 
 that are wife, and will not mifchief themfelves, can 
 do this. Can any by reproaches force you to take a 
 knife and cut your felves 1 If they force you to com- 
 mit (in, they force you to worfe. Certainly you think 
 every man is in bondage •, coniider what miferable 
 bondage men mould be in, for to be in the power of 
 their enemies, when they lift to make them to mif- 
 chief themfelves, can there be any worfe bondage < 
 for an enemy to draw any body where he will, is not 
 fo much, but to make me to hurt my felf, this is a 
 great and a fore bondage indeed. Wherefore there 
 is no contending with reproaches this way by re- 
 proaching again, here the overcomer is thelofer. 
 When Demofihenes was reproached by one, / will 
 not^ faith he, ftrive with thee in this kinde of fight ^ 
 in which he that is overcome is the better man. 
 
 Fiftly, take heed you be not hindred in your way, or 
 break off your courfe when you are reproaclied: what 
 though 
 
Moses his Choice. 
 
 V\ 
 
 Cap. 3 1 
 
 AuKQT0$%<i4 
 
 though there be filth caft in the way, (hall we de- 
 cline our way'though the clouds do arife,and darken 
 the light of the Sun^ does the Sun ceafe in its courfe, 
 and ceafe mining becaufe it is darkned i no, it goes 
 on its courfe and Ihines till it breaks forth : fo you _ 
 are going on, (liining in a good converfation, fome |£kfy2J£ 
 come and caft reproach upon your way, and darkens fi*f tt f K 4'' 
 your courfe •, What, (hall you ceafe < No, go on, and ^V£7*- 
 in time you will break through the clouds. Was there W- 
 ever fuch a' fool as to be jeered out of his inheritance { \&"**&°<> 
 A man hath an inheritance worth a thoufand pounds £1**^-" 
 a year, and a company lliall go and fcorn him, and Wwjr* 
 contemn him, and reproach him, and he mall be 1^^- 
 rather willing to part with his inheritance then to JtWott 
 be thus jeered-,Was there ever any fuch a fook Is not &*"**>& 
 our way of Religion a greater inheritance to us , p^„' ^ 
 then an inheritance of a thoufand pounds a year i If %£* aw 
 you mould be moved to go out of your way upon' 
 reproaches, know that this will be infinite more re- 
 proach to you, then if all the men of the world 
 did caft reproach upon you-, this will reproach you 
 to your confciencc, and that before God 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 fcorned and 
 vilified. 
 
 I remember a fpeech of a Heathen Philofopher^ 
 if any man begin to embrace Philofophy, he muft Y ^^f°' 
 be reproached ♦, They will fay, What, we lliall have x ° 
 a Philofopher of you by and by, what pride and con- 
 ceitednels is this i But do you ftill go on in your 
 way, and thofe who reproached you before i will 
 after admire you : But if you fall off, after you have 
 I Bb 3 begun 
 
 »0?p/*,&C 
 
 TCtf ctU- 
 TOtf 01 k&- 
 Ta.yi.Kav 
 TU di 
 
 tazjmcpv 
 
 VJ\£JV 
 
 q-iv : Zgr. o 
 
 Karra.y.- 
 KUTct. 
 Epift. 
 Encha id. 
 c.17. 
 
374 
 
 Moses his Choice. 
 
 Cap.31, 
 
 begun ( not being able to bear reproach) This, fays 
 he , deferves a double reproach : Your reproachers 
 will reproach you much more, they will fay, Here is 
 a time-J'erver, who will do any thing as the times 
 ferve for his turn. None fo much contemned as 
 {^fpofiates. Thofe that oppofed Nehemiah , and 
 fought to hinder his work, did it to reproach him, if 
 he had left his work for reproaching , they would 
 have reproached him much more : How would this 
 cut you to the heart, that thofe that did reproach 
 you , if you go out of the way , mould reproach 
 you much more < Confider , does this befeem the 
 fpirit of a Chriftian < Had you ever any experimen- 
 tal knowledge of the evil of fin , or any good in 
 the ways of God < Will this be an anfwer be- 
 fore God, when you come to give an account why 
 -you went out of your way? Lord^ I fuffer ed fo 
 much reproach^ 1 could not bear it. And again, will 
 it not be juft with God, for to fuffer you to fall into 
 fome vile fcandalous fin to be reproached for, after 
 another maner £ becaufe that you would not fuf- 
 fer reproach for his name , you mould fuffer re- 
 proach for your fin. Thefeare the things we are to 
 be warned of. 
 
 CHAP. 
 
Moses his Choice. 
 
 Chap. XXX I. 
 
 How we are to bear Reproaches, 
 
 Ut how are we to bear reproaches ? We are 
 to bear onr reproaches wifely, patiently, fruit- 
 fully ? joyfully y and to return good for evil. 
 Fir ft, we are to bear them wifely: there is a great deal 
 of wi'fdom required in bearing of reproaches and evils 
 that men are accufed of, the cxercife of wifdom does 
 appear much in the bearing of reproaches , though 
 we mould not be infenfible, yet not to take too much 
 notice of every reproach that is caft pon us. It was 
 the fpeech of a Philofopher, when one was reproach- 
 ing of him, fome told him they deride thee •, but 
 fays he, / am not derided^ I will not take to my felf 
 that which is caft upon me : It is wifdom for people 
 to go away, and take but little notice of any thing 
 that is caft upon them , and therefore when upon 
 every idle reproach, there come a company tatling, 
 and fay, Such a one fays thus and thus • fuch mould 
 be fent 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. Dionyfius having 
 not very well uled Plato at the Court , when he was 
 gone, he feared left he fhould write againft him, 
 therefore he fent after him, to bid him not to write 
 againft him, fays he, Tell Dionyfius, I have not fo 
 much leifure as to think of himrfo wc* mould let thofe 
 that reproach us to know, that we have not leifure to 
 think of them 5 as S. Paul, when the Viper came upon 
 Bb4 his 
 
 Cap.^j 
 
 375 
 
 i. 
 
 Deridcut 
 te ; *At ego 
 non dtrid- 
 cor. 
 
 Sapiens a, 
 millo cow 
 nemnitudi- 
 tem [mm 
 nova. Sen. 
 n Sap- non 
 cad. injur. 
 
Cap. 3 2. 
 
 The evil 
 of much 
 ftirring 
 when Re- 
 proaches 
 ate upon 
 us. 
 I. 
 
 2. 
 
 3- 
 
 Eft enim 
 
 Sauna 
 
 peflM fit 
 
 cundiffimu 
 
 mendaciis 
 
 Luth. 
 
 Plutarch 
 in viu 
 Peric 
 
 Moses his (\heice. 
 
 his hand, he flaked it off\ fome would have fwclied 
 and almoft dyed at the vety fight of fuch a thing 3 
 but he did but jhake it off: And fo mould we d° D y 
 our reproaches •, when reproaches are oppofed they 
 do grow., as hair the more it is cut the more it grows, 
 when they aredefpifed they will vanifh away . there 
 is a great deal of evil comes by making much ado 
 about reproaches. 
 
 Firft, by this means they are kept up in the mouthcs 
 of people, and fo the evil is worfe, as a dunghil ftir- 
 red (links the worfe. 
 
 Again, it may occafion thofe that reproach us, to 
 raife up things that were dead a great while ago, and 
 addc that to our reproach. 
 
 Again, it may occafion abundance of new matter, 
 though falfe, to make our reproaches greater. If a 
 man (hould undertake to anfwer every reproachful 
 fpeech, there would be no end ^ for the Devils bread, 
 fays Luther^ is very fruitful with lyes. 
 
 Again, our making much ftir, does but ftir them 
 the more that do reproach us, and by making ado 
 and ftir, it comes to be more divulged. 
 
 Laftly, when we do ftir, if we do not clear every 
 little minute to the utmo(t,it will be a means to make 
 us fufpe&ed of all, and therefore do not take much 
 notice of reproaches. It is a notable example that we 
 finde of one Pericles as he was fitting before others 
 in a meeting, a foul-mouthed fellow railed upon him 
 all the day long ♦, at night when it was dark, and the 
 meeting broke up, the fellow followed him and rail- 
 ed at him even to his door, and he took no notice of 
 him what he faid, but when he came at home, this is 
 all he faid, // is dark ,1 pray let my man light you home, 
 I But 
 
Moses bis Cboice. 
 
 But men will take me for guilty if I let it pafs 
 quietly. 
 
 Not fo , we know many times Chrift himfclf 
 took no notice of a great deal of evil that was 
 faid againft: him, fothat the Rulers wondred, Borv 
 tiit that they lay the fe things to your charge, and you 
 anfrver nothing . ? Again,rather the other will fhew us 
 guilty; it was a fpeech of ^Ambrofe concerning 
 thofe* that cannot fuffcr reproach, while they clear 
 themfelves guilty, they approve themfelves to 
 be more guilty of that evil which is faid againft 
 them. 
 
 obj. But we (hall hearten them more in accufing 
 of us. 
 
 Anjw. No, it will rather be a means to hearten 
 them by keeping a ftir, for then they have fomething 
 to feed upon. 
 
 obj. How fhall we flop their mouthes i 
 
 Anf. Firft,walk. innocently, innocency wil clear all, 
 and overcome in time $ hence David faith, that thou 
 mayejl be clear when thou judge 'ft. St. i^*/// quoting 
 this, Rom. 3. 4. he hath it. That thou may eft overcome 
 rv hen thou judge fl; he puts overcome for clear ; a becaufe 
 thofe who are clear will overcome. But more then this 
 in the fecond place, you mull labor to be eminentin 
 that which is quite contrary to that which you are 
 reproached for : Perhaps he reproaches you for one 
 that is a difTembler, labor for the greateft eminency 
 of plainnefs of heart and fincerity : If it be for co- 
 vetoufnefs,labor to be eminent in liberality, & doing 
 good wifely, not where they would have you, but in 
 a gracious way, ordering your affairs by difcretion : 
 If it be fov pride, clear your felves not by yielding 
 
 to 
 
 V77_ 
 
 Cap.32. 
 
 Object, 
 
 Anfiv. 
 
 Qonvitixfi 
 irxfcxre, 
 tgmti vi- 
 demur j 
 if ret a ex- 
 left, fit Ta- 
 citus lib 4. 
 Qui cito 
 injur ix 
 ■vovetur fe- 
 ■it fe dig- 
 iu videri 
 covtu-nelix 
 iu vult ex 
 m.iignm 
 prvbxri : 
 ■nclior eft 
 tuque qui 
 mitevit 
 ii.juriita 
 {ua qui do- 
 let. Am- 
 braf de 
 
 fficl 1. 
 c 6 
 
 pfil.ft.Yj 
 
 tiecprw 
 
 lenlix 
 quicqua i.i 
 !e c(jc ncc 
 fiducix 
 >>(lciidir } 
 jui contu- 
 ■ndii affi- 
 
 itur. Sen. 
 
 n S.ip 
 non cad. 
 injur. 
 
jL 78 - 
 cap.32. 
 
 Moses his Choice. 
 
 1. 
 
 Obj.i. 
 
 Anfw. 
 
 Ob\.z 
 
 Anfw. 
 
 to their humor, but labor for an cminency of humi- 
 lity another way, that thofe that can judge right may 
 fee there is humility in you : thus labor to entertain 
 reproaches with wifdom. 
 
 Secondly, labor to bear reproaches patiently. And 
 therein firft 1 mall labor to take away thofe pleas 
 whereby men are hindred in their patience. Secondly, 
 I will mew what powerful arguments there are for 
 bearing reproaches. Thirdly, give fome means v how 
 to bear them patiently. 
 
 Firft, to take away the pleas and objections that 
 people have againft patience. Some will fay, if it 
 were not wrongfully, I could bear it, it would never 
 grieve me. 
 
 One would wonder that ever there .mould come 
 fuch a foolifh fpeech out of the mouth of a reafonable 
 creature ; if there be any thing that mould uphold 
 your hearts,it mould be your innocency, therefore let 
 not fuch a fpeech be heard out of a man or womans 
 mouth, muchlefs out of a Chriftians mouth- if your 
 guilt would encreafe 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 inno- 
 cent. 
 
 But this is that which finks my heart, it is a reproach 
 that takes away my Name, even from thofe that are 
 godly, and they come by thefe reproaches to have 
 hard thoughts of me •, and this is the greateft affli&i- 
 on,for an outward affliction, under Heaven. 
 
 It is true, ZedekUh feared more to be mocked of 
 the $ews then of the Chaldeans • it is certainly a forer 
 affliction to be reproached by the profeffors of Re- 
 ligion, then by any others ^ but yet God is pleafed to 
 
 exercife 
 
Moses his Choke, 
 
 exercife his people many times with this affliction al- 
 io -, and it may be God fees this to be the mod: fca- 
 ibnable and (likable to exercife you withal, becaufe 
 he would wholly take off youi hearts from other 
 things, and fatisrie your fouls with himfclf alone •, 
 andbleflfed is that man that can make this ufe of it, 
 to get his heart the more clofe and fully to God. # It 
 is the blefling of God upon you, that your heart is 
 above the reproaches of other men 5 >if God will ex- 
 ercife you with an affliction that you arc fenfible of, it 
 is fit you mould yield your felf unto him in it : 
 Would you have God exercife you in fuch afflictions 
 as are onely eafie to be born, of which you mould 
 not be fenfible < it is the bitternefs of them that 
 caufeth them to work, if they were not bitter, as to 
 make you fenfible, it is not like they would be pro- 
 fitable. 
 
 Thirdly , iome cannot tell how to bear their re- 
 proaches, becaufe it is not onely a difgrace to their 
 name, but it hinders their fervicein Gods Church,by 
 this means they come to have ill efteem, and are not 
 like to do fo much good in the Church of God,which 
 I confefs is a great matter. 
 
 Let no man lay fo much upon his fervice he mall 
 do, but let God have his, work his ownway,and God 
 expects this humility from us, that he may have his 
 work done his own way , and if God pleafeth he 
 may make ufe of us to do fo much work for him, 
 as if our names were never fo clear: The Prophets 
 were fcorned and reproached , and did they never 
 do fervice:' and St. Pattl^ never any man in the 
 world that ever did God more fervice, and yet no j 
 man that ever was fo much reproached as he -, he 
 
 was 
 
 }79_ 
 Cap. 3 2. 
 
 Otj. 3 . 
 
 Anfyv. 
 
}8o 
 
 Op. 3 2. 
 
 Moses hit Choice, 
 
 Why re 
 
 pro^cbes 
 
 mid bt 
 born fiti 
 emly. 
 
 I. 
 
 fapuns a, 
 nullo con- 
 terrinititfy 
 
 mignitudi- 
 rxmfum 
 novity om 
 
 ucs bos 
 ]UAS Mil 
 
 mifcriaf 
 fed mole- 
 (iito dixe- 
 rim non 
 vincct, fed 
 nc [emit 
 quidcra. 
 Sen in fap 
 ion cad. 
 injur.c.io. 
 
 was whipped up and down as if he had been a rogue, 
 and he was fain to go about in tatters, not having 
 wherewithal to cover his nakednefs , and had not 
 bread to put in his body, and was called a feditious 
 fellow, and counted the filth of all things ^ and yet 
 this St. Paul was ufed as the moft worthy inftru- 
 ment of Gods fervice that ever was fince the world 
 began, next Chrift himfeif. 
 
 Secondly, the arguments that may move us to bear 
 reproaches patiently. 
 
 Firft, aChriftian is called to do and fuffer great 
 things for God, and ftrong and glorious is the grace 
 of God that is in a man where it is true •, now if Chri- 
 ftianity mall not enable to bear reproaches, what will 
 it enable you to do < Does not the Scripture fpeak 
 of the excellency, and the glory, and the power of 
 the grace of God < What excellency, and power, 
 and glory is in it, if it cannot do this ? Now Chri- 
 ftians that are called to do and fuffer fuch great 
 things, mould be above the reproaches of the world. 
 Seneca would not have them called miferies , but 
 trouble fome things^ concerning which we cannot fay 
 a wife man overcomes them, but he is fo far above 
 them,' as he is fcarce fenfible of them ^ if it be not 
 out of ftupidityordifcontentednefs, but out of true 
 magnanimity of fpirit, that one is not fenfible of fuch 
 things, this befeems a Chriftian well. Now if a 
 Chriftian having received the grace of God, mould 
 not think much of any mifery that he is capable of in 
 this world, then furely he fhould not have his heart 
 fink when there is but a troublefome thing befaln him. 
 It was the fpeech of Xer?ophon,\vhcn one came and re- 
 proached him, fays he, Teuhave learned hove to re- 
 proach^ j 
 
Moses his Choice. 
 
 ,8. 
 
 Tu proft- 
 rendk ego 
 audwidtf 
 cQtumctlis 
 
 iioncm 
 
 1. 
 
 proach, and I have learned horv to bear reproach. And jCap.32. 
 K^irijlipput the Philofopher faid, Tou are ft to caft 
 reproaches, and I am ft to hear reproaches. 
 
 Secondly, what are you f or what is your names 
 that you fhould think mucL-to bear reproach i 
 when as others that are your betters, that are not 
 fo vile, not fo guilty as you, not To lyable to re- 
 proach as you •, when as others of Gods fervants, 
 that have been moft eminent in grace and parts, 
 have been under exceeding reproach • yea , others 
 whofe 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 afpei fions have been caft upon them, and do 
 you think fo much to be reproached i What do 
 we think of our flefh better then others, that we 
 fhould not endure trouble in it < and what do we 
 think of our names, that we cannot endure reproaches 
 in them. 
 
 Yea, not onely others that are better then you, 
 but God and thrift is reproached : How is the 
 name of God flighted < the bafeft wretch that will 
 tremble before his xMafter, thinks himfelf good 
 enough to blafpheme the name of God : How is the 
 majefly^foveraignty^ and authority of God contemn- 
 ed in the world < How are the dreadful threatnings 
 of God, and the revelation of Gods wrath fcorned 
 in the world i When as we hear out of the word 
 fuch dreadful manifestations of Gods wrath againft 
 fin, which calls for trembling hearts , yet how 
 are they flighted in the world < thus God is re- 
 proached, and Chrift : No man is able to bear fo much 
 
 contempt 
 
;8i 
 
 Cap.32. 
 
 liullui bo- 
 mo pt eft 
 ferrc uvtu 
 contempt urn 
 (ui,qiiJi lit. 
 Vcusfert 
 quetidite, 
 Luth. in 
 Pf. 122. 
 
 In fxeiem 
 illam yum 
 fluff us ma- 
 ris revcriti 
 (uvt, quam 
 x (olin truce 
 ivivendo 
 Indios oe- 
 culuit. 
 Chryfoft. 
 Horn. 86. 
 ex cap. 16. 
 in Mac. 
 
 Moses his Choke. 
 
 contempt as Chrift beares daily, fays Luther : Not 
 to fpeak of the reproaches that Chrift endures in his 
 people, but the reproaches that he endured in his per- 
 fon, in his preaching •, how was he contemned in Luke 
 16. 14. when he preached againft covetonfnefs^ the 
 Pharifees fcorned at him ; the word fignifies, They 
 blew their nofes at him : you know how he was cal- 
 led a Devil, a Samaritan, ^ wine-bibber^ % friend of 
 publicans andfinners • What worfe can be imagined 
 then was caft upon Chrift < theyjpit on his face, that 
 blefTed face of his, that the waves of the Sea were 
 afraid of, and that the Sun withdrew its light from, 
 as not being fit to behold it, and yet they put thorns 
 upon his head, and bowed to him in reproach • yea, 
 in his mifery how was he reproached, when he was 
 upon the Crofs, they nodded their heads at him, and 
 faid, He that could fave others, let him come down and 
 fave him j elf. 
 
 Again, confider the great mercy of God in con- 
 cealing the fecret fins of your thoughts: there are 
 none, let them be never fo innocent in the world, yet 
 there is fo much filth and bafenefs within the heart, 
 that if God ihould but turn the infide outward, and 
 difcover all to the world, certainly it would make 
 them afbamed of the fociety of men, make them 
 afhamed to come into the Congregation • what con- 
 fulion, and what matter of reproach would there be 
 then? Now, feeing God in his goodnefs favors his 
 people fo far, as he keeps in much fecret evil that he 
 could difcover before the world : if he fhould with- 
 draw himfelf a little from you, he could let you fall 
 into fuch fins, as your fecret fins mould be difcovered^ 
 but God favors your names, fo as that he hath kept 
 
 in 
 
Moses bis Choice. 
 
 in that fecret evil that you have had fecret inclinati- 
 ons unto •, now the confideration of Gods goodnefs 
 in tendring you fcrfar,may very well quiet your hearts 
 when you begin to be troubled for every reproach 
 that is cart upon you : Now I fee my adverfaries are 
 fain to watch and fearch, and pry for occaiion of re- 
 proach, God might have given them matter enough, 
 and therefore its mercy they have fuch 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 be- 
 ing 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 $ and is it fo great a 
 matter for your names to be reproached for his fake? 
 It is a notable fpeech Chryfofiom hath, That for us 
 and for our life our Lordjhould be blafyhemed, is rvorfe 
 thenifwe ferijhed^ Hath not the name of God been 
 reproached for your fakes i not onely in the time of 
 your ignorance, but fince •, have there not been occa- 
 iion given by you, to caufe others to reproach the 
 name of the blelTed God i and if God comes to you 
 in your names ^ do you take it fo ill «? 
 
 Again, confider who thofe are that do reproach 
 you_, and for what it is. It is the fpeech of an An- 
 cient^ That a reproacher is beneath a man, but the re- 
 proached that bear it well, are equal to the ^Angels. 
 ^The Hebrew word that fignifies [corners^ hath many 
 other fignifications which fet out the vilencfs, the 
 dangerous evil there is in a fcornful fpirit •, the Seven- 
 ty^ befides that offcorning, have five other words to 
 
 fliew 
 
 Cap. 32, 
 
 5- 
 
 Perditionc 
 mftra mul- 
 to pejus eft 
 quvd domi- 
 nm nofter 
 propter nos 
 vitamq, 
 nofcfdm 
 btifpbtma- 
 cur.ChriC 
 Hom.6 & 
 vtrifs in 
 Mnt loci's 
 
 6. 
 
 lite quidem 
 bomn.e pc- 
 \or, bic 
 'An gel is 
 p.11. CJiry 
 loft, in 
 A a Horn. 
 14. 
 
 iS 
 
lit 
 
 Moses his Choice. 
 
 fhew the fignification of it, as firft, *<>/«$/; -in the firft 
 Pfalm^ in the chair of [corners, they translate it by 
 a word that fignifies the plague , in the chair of 
 plagues, becaufe [comers are a plague to the place 
 where they live, and do infect many •, a fecond word 
 that they ufe to exprefs it by, is *j«fo*sw> Prov. 20.1 . 
 which fignifies incorrigible , that which cannot be 
 tamed, becaufe fcorners are fuch -, Wine is a [corner^ 
 res indomita, 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 vJm&, Prov. 9.12.3s fuch as are given up to 
 all kinde of vice, and fo are fcorners : And fourthly, 
 by a word that fignifies proud ' 5 <^nUvon> Prov. 3. 3 4. 
 for fuch likewife are fcorners : Fifthly, by a word 
 that fignifies to deal unjuftly, irAftwo/utv, P[al. 1 157.5 1 . 
 becaufe fcorners are injurious. Thus you fee what 
 kinde of men thofe who fcorn and reproach the ways 
 and profeffors of Religion are. 
 
 But befides, they are efpecially fuch as have been 
 brought upfaperflitioujly or prophanely . fuch as have 
 been bred in fuperftitious Popilh families, are many 
 times bitter fcorners and reproachers of thofe who 
 are moft forward in the ways of godlinefs. We read 
 2 Kings 2.23. when Elijha went to Bethel , there 
 came forth little children out of the city and mocked 
 him, and faid unto him, Go up thou bald head, go up 
 thou bald head-, that is obfervable,they came out of 
 Bethel, which was that idolatrous city in ifrael^ 
 where the Calf of Jeroboam was fet up,that place wa& 
 full of fcorners at the Prophets of the Lord ; you 
 may know the temper of the place, by the difpofition 
 of the little children , they ufually heard their 
 
 , parents 
 
Moses bis Choice. 
 
 parents and thofc who were elder fcorn at the Pro- 
 phets of the Lord, they were brought up in that way, 
 and becaufc it was at Betheljhc curfe of God was the 
 rather upon their children to deftroy them, although 
 they were but children, yet two and forty of them 
 were prefently deftroyed. Hofiaq. 5. we read of 
 thofc who were elder, the great ones in that City, 
 even Jeroboam himfelf, and his Courtiers, what fcpr- 
 ners they were, In the day of our King, the Princes 
 have made himftck with bottles of wine^ he fir etched 
 out his hand with thejcorners. The Princes^ Nobles^ 
 officers , great ones of the Countrey, jeered and 
 fcorned at thofe, who would not yield to that way of 
 worfhip that Jeroboam had fet up, namely of the 
 Calves 5 O they muft be fo precife, as no worfhip 
 will ferve their turn, but going up to J-erufalem to 
 worfhip there 5 fuch as ventured the lofs of their 
 eftates, their offices, their liberties, they accounted 
 them fools, and reproached them as a company of 
 fimple filly people. 
 
 And as fuperfiition is a caufe of this, fo prophane- 
 nefs and fenfuallity caufeth it likewife •, that is obfer- 
 vable in the forenamed place of Hofea y when he was 
 made lick with wine, then hefireched out his hand 
 with fcorners •, when wicked men pamper themfelves 
 with good cheer, and their hearts are hot with wine, 
 then they fcorn at Religion, and reproach fuch as are 
 more flricl: and forward then others, bleiling them- 
 felves in the brave life they live , contemning the 
 ways of godlinefs, and the profeiTors of them, as 
 fuch who want thofe brave delights they enjoy, and 
 in regard of that they fcorn at,and reproach the ways 
 of God and his people at thofe times. Pfalm^. 16. 
 
 C c with 
 
 3S5 
 
 Cap. 3 2. 
 
586 
 
 Cap. 32 
 
 -A math 
 vitufcrari 
 (audari ejt 
 5en. 
 
 Moses his Choice. 
 
 with hypocritical mockers, in feafts, they gnafhed 
 upon me with their teeth •, the moft cruel fcornful 
 reproaches againft the Saints are at feafts. That place 
 is obfervable, Deut. 32.33,34. Their wine is the 
 poyfonof dragons, and the cruel venom of aft s^ be- 
 caufeof the bitternefs of their fpirits, againft thofe 
 who are godly, when they are at their cups : but 
 mark what follows, Is not this kid up in ftore^ and 
 fealed up among my treasures f to me belongeth ven- 
 geance, and recommence j their foot Jhall Jlide in due 
 time. God wijl remember this, it is laid up in ftore 
 with him, it is furcly fealed up, and ihall certainly be 
 brought forth one day. 
 
 And yet further. Who are your reproachers? They 
 arc thofe that are weak, or ignorant, or fuch as are 
 malicious. Weak and ignorant, for any one that 
 hathwifdom, to be troubled at the reproaches of 
 thofe that are weak, it is a wonderful difgrace : Will 
 any man care that is a workman, to have an unskilful 
 man reproach his work i It is a notable fpeech of 
 Seneca^ Some arepoffefi with fitch great folly andmad- 
 nefs, to think they may be reproached by a woman. 
 And for the maliciou*, alas! they reproach them- 
 felves a great deal more then they reproach you, they 
 do but difcovcr their own filth in it, and therefore 
 are compared to fwine - 7 fwine will leave other things, 
 and continually be rooting in dung •, and fo thofe 
 that love to be reproaching, leave the good that is 
 in any, and will always be rooting in their filth, here 
 they iliew their fwiniili difpoiitions. One compares 
 a reproacher to the ftone that ftruck down Nebu- 
 chadnezzar s Image, whofe head was of gold, and 
 the breaft and upper parts of filver, and the feet of 
 clay. 
 
Moses his Choice. 
 
 clay, the ftone came and ftruck the feet, the clay 
 and fo ftruck it down : fo reproachers do not look 
 at the geld and jilver, the parts and graces of Gods 
 people, but if there be any clay^ any infirmities or 
 fins, they ftrike at them, and fo fell them down. 
 The godly had need fence their feet of clay and in- 
 firmities, that they do not lie open to malicious men. 
 Erafmu* tells of one who collected all the lame and 
 defective verfesin Homers Works, but paffed over all 
 that were excellent : So thefe, if they can fpy any 
 thing defective and evil, they obferve it, and gather 
 all they can together , but will take no notice of 
 that which is good and praife-worthy- like the Kite 
 who flies over the fair meadows and flowers, and 
 lights onely upon the carrion, or like flyes that love 
 onely to be upon the fore galled places of the horfes 
 back. 
 
 And what is it you are reproached for t it is ei- 
 ther good or evil-, if it be good, you have no caufe 
 to be troubled, if it be evil, it is threefold, the evil 
 of fin, or natural infirmities, or outward meannefs. If 
 it be the evil of fin, then either you arc guilty or not 
 guilty •, if you be guilty, it is not reproach, but right 
 judgement of thy condition, and if there be fuch a 
 great evil for others to fpeak of it, what a great evil 
 is it for thee to be guilty of it i and therefore you 
 fhould turn all the trouble that you have for the no- 
 tice which is taken of it, upon your guiltinefs in it : 
 and many times although the thing be true they fay 
 of you, yet it is fo poor and mean a thing, that you 
 may comfort your felf in this,that furely they cannot 
 perceive worfe in you, for if they could, they would 
 make ufe of that. Latimer in his laft Sermon before A\ 
 
 C c 2 Edward, 
 
 1*7 
 
 Cap. 32. 
 
5 88 
 
 Cap.33. 
 
 Moses his Choice. 
 
 Obj. 
 Jnftv. 
 
 Vic quefo, 
 fiquis foil 
 tcneburum 
 
 [autorcm 
 'cxijlimet, 
 'fUinean 
 fibi dctTA' 
 xit . ? fibi, 
 vi\. ipfh 
 cumfuriop 
 et infinie- 
 lU opiniove 
 'cofccjuatur 
 eodcm pro- 
 ject 6 mode 
 \qui bonos 
 ^jiravos ejfc 
 ifmavt 
 \feipfos 
 [vituperant 
 Clu-yfoft. 
 {Horn. 
 jMar. cap. 
 I 2 7- 
 
 7- 
 
 Edward^ fays, Hew a* glad when any ob\e tied indis- 
 cretion again ft him in his Sermons, for fays he, by 
 that I knew the matter was good, elfe they would foon 
 have condemned that. And if you be not guilty, in- 
 noeency is bulwark enough. Says Seneca^ He is to be 
 ajhamedthat does unjustly jwd jhall yon be ajhamed that 
 are innocent ? 
 
 Yes, others think I am guilty. 
 
 But if you go on in an innocent way, whofoever 
 do think fo, do difgrace themfelves : for fuppofe one 
 mould fay the Sun were dark, and another mould be- 
 lieve it, who is difgraced i the Sun, or the man that 
 either faid it or believed it < fo if an afperfion be caft 
 upon thofe that are godly, and they walk in a mining 
 converfation before others, it will be fuch a reproach 
 to any that raifes the reproach, as it will keep others 
 from believing of it. But if the evil be fome natural 
 infirmity, weaknefs of parts ^ or the like, then thou 
 mayeft comfort thy felf in this, that there is no dis- 
 honor in natural infirmity, it is onely fin that brings 
 mame, there is a relation between fin and mame, 
 but between nothing elfe andfhame^ it is a fignalfo 
 they want other things, when they reproach thee for 
 natural infirmities. 
 
 Seventhly , confider what honor God hath put 
 upon you,and what he intends to put upon you:if you 
 be godly, he hath put honor enough upon you, and 
 that may be enough to uphold the heart under all the 
 reproaches and (tains that men and Devils can caft 
 upon you. Hath not the Lord been pleafed to bring 
 you into the honorable eftate of fonfhip < and hath 
 put his glory upon your fouls, and hath honored 
 you by that near relation you have to Chrift < 
 
 he 
 
Moses his Qhme. 
 
 89 
 
 Sixth rtxxg- 
 num dicr 
 altcri thu- 
 trum. 
 
 he hath honored you by the glorious priviledges of lCap.32 
 the Gofpel, he hath honored you by giving himfelf I 
 and Chrift to you-, he hath honored you in the j 
 hearts of his Saints, men of precious fpirits, who 
 know much of Gods minde, who are able to judge 
 wherein true excellency confifts, their hearts arc 
 with you, they blefs God for you , the cftcem of 
 one godly man is more to be regarded then thou- 
 iands of others , your name is precious amongft 
 the Saints, and that is enough. When Doeg re- 
 proached David with devouring words in Sauls 
 Court, yet DavidbUffcd himfelf in this, Pjalm 52. 
 8. But i am a green Olive-tree in the hoitfe of God^ 
 Doeg flourifheth in the Court^ and my name may be 
 blafted there, but In the houfe of God, there my 
 name is precious - I am there as a green olive-tree , 
 and that is more to me then flourifhing in Sauls 
 Court. Nowiliall the reproach of an evil tongue 
 take away the comfort of a godly heart that hath 
 fo great honors < We count it a great evil, and ex- 
 ceeding was the bafenes of the fpirit of Haman,\\hen 
 he was lb honored by the King and his Nobles, yet 
 that he mould be vexed, becaufe CMordecai would 
 not bow to him t that all his honor mould do 
 him no good : fo is it not the bafenefs of the fpi- 
 ritsof Gods Servants, (truly it is to be called by 
 no other name,) when as God hath raifed them to 
 fuch glory, when as God hath made them Mem- 
 bers of, and Coheirs with his Son, and they are in- 
 vited to the Banquet of the Lord, to the great Sup- 
 per of the Lamb^nd the Lord hath provided for them 
 all the glory of Heaven, and there are fuch glorious 
 things fpoken of them in the word, yet for all this 
 
 Cc 3 if 
 
J9©_ 
 
 Cap.32. 
 * An grd- 
 
 vk iv.yj.rii 
 tft quia fe 
 duel ores ei 
 M.i?o< vos 
 voi Srtceru 
 Hon Ynv.ho 
 poft frtv* 
 
 10YCS -K.CS 
 
 beuefjctc- 
 rcfy totm 
 orbis prx 
 dicibunt. 
 •': '.'j- ei:in: 
 quoivbnm- 
 brata .;.: 
 kclarat 
 tUoriim 
 idverfus 
 vos cmeri- 
 [.: verbi 
 rcdurguct, 
 virttair 
 vcft'rejpte- 
 dorem .ic- 
 iOidei;fic 
 iUi tnentU 
 ccs,mj,k- 
 duci fdftj, 
 uliontm 
 uecnfitores 
 videbuntur 
 vos ante'',- 
 vel fole 
 ipfo cUr lo- 
 res mque 
 iUujfr iores 
 tejiefi 
 cl&rmtis 
 veftrx 
 utiiver fos 
 b&bebith 
 homines. 
 
 Moses his Qmce, 
 
 if they come into wicked company, and have but 
 an evil tongue fpeak againft: them, they are fo dif- 
 couraged and cad down, as if all the honor that 
 God had put upon them were nothing : What an 
 evil thing is this? And how do you derogate from the 
 goodnefs of God, to walk thus unbefeeming Chri- 
 ftians i 
 
 If you had never fo much filth upon you for the 
 prefent , being there is io much honor to come , 
 what need you to care? If a man be going to be 
 crowned, and to be glorified, and thofe that do not 
 know him, as he goes contemn him , what cares 
 he? He knows that within a few days he fhall be 
 honored by thofe that do reproach him. As David 
 faid to (JMichal^ 2 Samuel 6.22. when me told him 
 of being vile in the eyes of the handmaids , of 
 the maid- 1 erv ants which tho:t haft jpoken of , of 
 them ftjall I be had in honor : fo even of thole 
 men of the world, which now you fay do fo reproach 
 you, «£ven of them hereafter iliall you be had in 
 honor: If we believe there are fuch things to 
 come, that we ihall (it with Chnft, and judge the 
 Angels, and judge the reproachers, why ihould we 
 be troubled ? 
 
 There is a famous paftage I have met with in 
 Cbryfofiom, to this purpoie -, he brings in Chnft 
 comforting his Difciples againft reproaches, fpeaking 
 thus unto them : * What, is the wrong grievous unto 
 you, that now the) call you feducers and conjurers ? it 
 will not be long before they JIjaII openly call you the Sa- 
 viors and bleffmgs of the whole worlds, that time 
 that fhall declare all things that are now hid, fhall 
 rebuke them for their lying words againft you^ and 
 
 fhall 
 
Moses his Choice. 
 
 fiall kindle the fplendor of jour venue • Jo they fhall 
 be found lyars , evil Jpeakers, falje accufers of o- 
 thers^ but you flail be more clear and illnftrioM then 
 the Srtn^ and yon flail have all men rvitnejfes of your 
 glory. 
 
 8. Again, confider what abundance or reproach 
 and contempt juftly many do furTer for their fins and 
 wickednefs that indeed they are guilty of, fin carries 
 many men through infinite fharneful things: as take 
 one that is given to a bafe luft, and fo as he may en- 
 joy his luft, he cares not what fhame he endures, 
 though he be counted the fhame of their friends, and 
 the fcum of the place where he lives. Who are fo 
 bafely looked upon as bafe drunkards i they are look- 
 ed upon as more vile then the filth and dung of the 
 earth, and yet they go on and blefs themfelves in the 
 pleafure they have in their lufts, notwithftanding the 
 reproach. If one fhould be content to go on in his 
 lufts, and pleafe himfelf therein, notwithftanding all 
 the reproach he endures, what caufe have we to go 
 on in the ways of God, and keep cloie to him,though 
 all the world reproach us i 
 
 9- Again, confider the goodnefs of God in de- 
 livering of you from everlafting reproach. In Dan. 
 12. 2. CM any of them that fieep in the dust of the 
 earth flail awake, fome to everlafting life, and fome 
 to flame and everlafting contempt . We might have 
 been amongft the company of thofe that mail have 
 all their wickednefs opened ac thelaft day of Judge- 
 ment before God himfelf, and might have had the 
 Lord himfelf mocking at us. 
 
 io. And yet futther, confider that the greateft evil 
 of reproach it is from him that receives it, it is ac- 
 
 Cc 4 cording 
 
 Cap. 3 2. 
 
39* 
 
 Cap.32. 
 
 VoluptM 
 
 von in 
 aborum 
 i:p(irdiu, 
 ■ed in CO- 
 tntdentiam 
 iffcclu flU 
 c,i, hoc de 
 (ontiuntlfa 
 lico, quo.' 
 contiimeli-i 
 non e con 
 tumelun- 
 uum fen- 
 tentiJy fed 
 a. pctiteu- 
 Hum affc- 
 ctu conjti- 
 tuiturvcl 
 ieftruitur-, 
 \fi wit um - 
 lixm dcri 
 
 fcfiiyCOlii' 
 
 ■nd : ui w>n 
 p.i[j/.i a. 
 Chryfoft. 
 tiom. x. 
 id Pop. 
 Annuel). 
 
 Tars ma- 
 jor confut 
 vitio inter 
 prctantis. 
 Stnec. 
 
 II. 
 
 Moses his Choke. 
 
 cording as we take ir. It is a fpeech of Chryfoflem \ 
 As it is with meat, fo it is with reproaches, it is not 
 the goodnefs andfweetnefs of the meat in its f elf that 
 makes it to be good and fweet tome, but according as 
 my flomack and body is affected : And fo in all re- 
 proaches, it is not as it comes from him that cads it, 
 that makes it evil,but it is as he that receives it makes 
 it : cart dirt upon dirt, and it will ftick, call: dirt up- 
 on a piece of polimed bnfs or iron, and it will fall 
 off- the greater!: part of the evil of reproaches , 
 comes from the affection 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 affected, as 
 that the reproach may not (tick : It is not in the 
 power of any man in the world to (lain us, if we by 
 (brae evil do not make the (tain to ftick upon our 
 felves. 
 
 Again, if you confider that God hath the care of 
 y out names 9 that may be a great argument to help 
 you to. bear reproach : God hath taken the charge of 
 the names of his people, as truly as of their fouls, 
 and if God hath the charge of your names , why are 
 you troubled at any thing that befals you in regard 
 of your name? If you be in Gods way, you are to 
 commit your felves to God, he hath charge of you y 
 when Gods Servants are meek and quiet, and do 
 not hear reproaches againft themfelves , yet God 
 hears them, it is no great matter then though they 
 hear them not themfelves. It is an excellent place 
 we have for this, Pfalm 38.12,13,15. They ffeak 
 mischievous things^ fays David^ but I as a deaf man 
 heard not; but mark verfe 15. In thee Lord do 
 I hope , thou wilt hear^ Lord my God; What need 
 
 David 
 
Moses his Choice. 
 
 David hear, God will hear: the lefswe hearinthi s 
 cafe, the more will God hear, fob 5.21. Thou jhal* 
 be hid from the fcourge of the tongue : Now there is 
 a twofold hiding from the fcourge of the tongue? 
 cither by delivering us wholly from it, or otherwife 
 delivering us from the evil of it : As a man may be 
 faid to be hid and delivered from a thing that can do 
 him no hurt, and fo in this knk at leaf! thou (halt 
 be delivered from the fcourge of the tongue •, it may 
 be that God will wholly free us from the fcourge of 
 the tongue, or it may be it is fit thou fliouldft be 
 fcourged , yet thou art hid from it fo as it ilia.ll do 
 thee no hurt, no not to thy name in the concliriion. 
 And fo in Pjal. 3 7.5,6. Commit thy way to the Lord, 
 truft alfo in him^ and he Jhall bring it to pa fs, and he 
 (ha ft bring forth thy right eoufnefs as the light , and thy 
 judgement as the noon day. This was the argument 
 that upheld David when Shimei curft him •, Wellfoys 
 he,/'/ may be God bid him • my name is in his hand,and 
 
 he may do with my name what he pleafe. Upon this 
 K_Ambrcfc hath this fpeech, O the height of the wif- 
 dom,prudcnce,patiencc of David! what a worthy plot 
 had lie to deliver himielf from the evil of reproach. 
 
 Again, it is a greater mercy that God keeps you 
 from the evil of the hands of wicked men, if God 
 beat out the teeth of wicked men, that they onely can 
 bark and not bite, that their tongues and not their 
 hands can onely reach you. The complaint of f&b 
 might have been thine, ch. 16.11, God hath delivered 
 me to the ungodly ,and turned me over into the hands of 
 the wicked • this would have been grievous indeed. 
 Although they fend a flood of reproaches after yoi.^as 
 Rev. 12, 15. the Dragon caft out of his mouth a food 
 
 after 
 
 Cap.32. 
 
 O altitude 
 rudentia} 
 altitude 
 :aticntu 
 Tdcyortir- 
 
 t-£ CG'iltU- 
 
 nclicc 
 gr.ui.lc 
 invention ! 
 Ambr. 
 •^pol. dc 
 David.c 6 
 
 12. 
 
I ?_94_ 
 
 |Cjp.$2. 
 
 \Mull ViCAl 
 
 ic v.: tire 
 ui pejora 
 inftantyti- 
 mio ouo 
 ingaiia in- 
 firma & 
 mulicbria 
 & hofii 
 vera inji ■ 
 rix lafeivi' 
 e.'tiu bi> 
 
 ur. Sen. 
 
 i. 
 
 Tlie bent- 
 nefit of 
 
 bearing 
 repacbes 
 patiently. 
 
 Moses his C hoice. 
 
 after thz Church, yet thou art far from their reach as 
 flie was, therefore be patient under reproaches. It is 
 through the wantonnefs of our hearts that we are fo 
 ienfiblc of the evil of reproaches, becaufc we are not 
 accuftomed to fuffer greater evils - 7 thofe who are in 
 danger of greater evils, have no lcifure to think on 
 thefe things, fays Seneca^ but mindes weakned with 
 too much ldlenefs , and wanton and effeminate 
 through want of fufferings. 
 
 Yet further, confider what a great deal of good 
 there is in bearing reproaches patiently. 
 
 Firft, there is a great deal of honor in it : There is 
 more honor in bearing reproaches patiently , then 
 there is difgrace in having them caft wrongful- 
 ly upon you^ now what do you lofe then? Sup- 
 pofe there be hot water, and I put fo much cold to 
 it,it lofes its watmth,but if Iput more warm thencold 
 to it, then the water hath loft nothing of its warm- 
 nefs : So fuppofe you be reproached , and God 
 brings more honor then the reproach did fcandal, 
 then you have loft nothing • Every fool can caft 
 reproach, but it is the part of a wife man to bear it 
 well. 
 
 Again, if we can bear reproaches patiently, what 
 a quiet will it be to our hearts i otherwife we mould 
 never be quiet, for we live amongft thofe that will 
 caft reproaches, and unlefs we can get power this 
 way, we ihall never have comfortable lives , and 
 we ihould think it much, that the comfort and quiet 
 of our lives mould lie at the mercy of others. 
 
 Thirdly, the bearing of reproaches patiently is a 
 mighty help to the progrefsof godlinels in us : As 
 thofe that have overcome the evil of fliame in a way 
 
 of 
 
Moses his Choice. 
 
 of fin, grow mightily hardned in their fins j fo thofe 
 that have got that ftrength, to go on in the ways of 
 God, fo as not much to regard any reproach that is 
 caft upon them in that way, they will mightily grow 
 in thofe ways. 
 
 Laftly, confider there is much danger in being 
 honored by men, and in many regards, the honors 
 of men are as much, if not more to be feared then 
 their contempts and dishonors. Luther writing to a 
 friend of his, lays, He would not have the glory 
 and fame of Erafm&s . my greateft feat is the praifes 
 of men, but my joy is in their reproaches and evil 
 fpeeches. 
 
 195 
 
 i 
 
 j Ca P-33- 
 
 | H.lH.i vc- 
 
 lim Erifmi 
 gloria mi 
 '■ominc ve- 
 bi\ mxpr 
 cji mibi ti- 
 txorinUu- 
 dib>M } gm 
 
 dium Jir) 
 
 in nulc- 
 iic.it &• 
 hLifphoni'.i 
 Luih ep. 
 adNi- 
 kulium 
 Hanfman 
 num. 
 
 Ch ap. XXXIII. 
 
 What we [IjouU do 7 that we may be able to bear re- 
 proach. 
 
 Ut yon will fay, thefe arguments may move 
 us to do it, and convince us we mould do it, 
 but how (hall wc do it 1 
 Firft, be fure to keep confeience clear, that that 
 do not upbraid thee, be careful of what you^, and 
 then yon need not be much careful of what men 
 fay • if confeience do not reproach you , reproach 
 without will not much move you \ confeiences tcfti- 
 mony for thee, is more then ten thoufand (landers 
 againft thee: As the ftorms and winds without do not 
 move the earth, but vapors within that caufes earth- ■ A nl'r.ofr. 
 
 l-i.c 5. 
 : ui fibi hihil cevfeiui eft, flurimum ketibuur, ha ut quo tmjorem d iter is iribuUtioMtJk 
 
 I. 
 Bee fibi 
 to feint -,'j.I- 
 fis :.o n de- 
 bet rnovcri 
 i&sjtimx* 
 
 c ylKij.9- 
 
 lcris in 
 itietio effc 
 (mvhio 3 
 
 .;uZ injuo 
 eftimonio 
 
 ^ 
 
 em Aiuu vdliiputcftl. Lh;yfcft Horn, in Acta 14. 
 
 quakes : 
 
]Q6 
 
 ap.33. 
 
 Slon ergo 
 lOvebttuf 
 
 convuiis 
 /((/' abun- 
 iibutbono 
 rum opcrtl 
 .ofcientii. 
 A:nbr ite 
 »ffl tc6 
 Qwfcix 
 mews refli 
 urnx men 
 dxeii ridct 
 
 Moses his C hoke, 
 
 3' 
 
 Si magiu- 
 nimvAfut.- 
 ris nun qua 
 judiabis 
 tibi 
 
 contumclu 
 fieri. Sen. 
 cie.4.virt. 
 
 Si quem 
 verbis U- 
 vibm 7ii;~ 
 gifc delc- 
 flari, ae 
 
 prefer re 
 fe couicm- 
 
 'i, fcito 
 buvc lion 
 cjfc $crfe- 
 3um cti- 
 umf. mira- 
 culu juci.it. 
 
 quakes: As x^mbrofe fays of David^ he was not 
 much troubled with Shimei's railing, becaufe his 
 confeience did abound with good works. If thou 
 canft fay with fob, Chap. 27.6. My heart fha/l not re- 
 proach me as long as I live , thou art fafe enough 
 from the evil of reproach. 
 
 Secondly, if you be failing in any thing , begin 
 with your felves before any begin with you, accufe 
 your felves before God firit, fo fome interpret that 
 place in PfaL 1 19. lam wifer then my enemies^ though 
 my enemies are witty, and do plot, and their malice 
 do help them with invention, yet I amwifer, lean 
 finde out the ways of my own heart, and my own 
 evils, better then all my enemies. 
 
 Thirdly, Chriftians fhould exercife themfelves in 
 great things, in the things of God, and Chrift, and 
 eternity, and labor to greaten their fpirits in a holy 
 maner, and be above reproach. It wasafpeechof 
 Seneca , Men that know their greatnefs, are not trou- 
 bled with reproaches, he will think himfelf above 
 reproach-, And therefore, if our fpirits be truly 
 greatned (not with pride, but with the exerciiing of 
 our fpirits in things that are above the world ) re- 
 proaches would be nothing in our eyes. It is a nota- 
 ble expreflion that St. *fohn hath againft. the evil 
 tongue of Diotrephes , B p. 3. ver .10. He prates againft 
 m with malicious words, in the Original it \s^he trifles^ 
 although his words were malicious^ and Diotrephes 
 a great man, yet all was but trifles, fo high was St. 
 fohnsfipivk above them. Aquinas gives twofigns 
 of a weak fpirited man$ one, that he delights 
 in light and foolifh words •, a fecond, that he can- 
 not endure contempt •, fuch a man, fays he, although 
 
 he 
 
Moses his Choice. 
 
 197 
 
 Cap.33. 
 
 he fhould work miracles, yet he is beneath the per- 
 fection of vertue , his fpirit hath no true grcatnefs 
 in it. 
 
 VThe finking of the heart under reproaches , or 
 to be put out of the way by them, argues too vile 
 a pufillanimity , fuch a poor low fpirit as is not 
 confident with the true magnanimity of a Chri- 
 ftian. * Gulielma* Parifienfis in his Treatife Be 
 virtutibu* , hath notable Expreifions to this pur- 
 pofe, Little things^ faith he, yea meer nothings caft 
 down poor weak fpirited men. The words of vain 
 men are fmall things, whofoever fears fuch words 
 fo as to do evil, or to leave off good, are the weak- 
 eft of men • thefe are like unto Soldiers who are 
 caft d©wn and overcome, not with fome violent 
 ftrong tempeft , but with fome fmall weak puff 
 of windc , thefe are the more ridiculous and not 
 to be reckoned amongft Warriers-, nay, they 
 are not to be reckoned amongft men, who fall off 
 for fear of words, which yet have not been 
 fpoken , as if a man fhould fall for fear of the 
 wind which yet blows not, fuch are thofe who 
 dare not do good, or leave evil , for fear of re- 
 proaches. s 
 
 Fourthly , another means js to make your moan 
 to God, and lay your cafe before him, as Hc\ekiah, 
 when Rabjhekak came and reviled God,and the people 
 
 res fun t. Hi 
 funt milhes, qui non vento valido, fed levi.fibilo tenuifsimoque fufurro de']iciuntur atque 
 vincuntur. Hi ridiculofiores funt (finnumcro bclLtirum nullattvvA babendi,nec bomi 
 mm nomine cenfcndi, qui verbis qua necdum dicta funt, quifi vento qui nondum flavit, de 
 pulfi caduntjonafacere, vcL mala dimittere mctu hu\u\nodi non andemes. Gulkl.Parif. 
 Je virtutibus. 
 
 Of 
 
 *Monfolii 
 magna Jed 
 ctiti modi' 
 ca, interdu 
 6T nibila 
 {lit it a dim 
 cam) deji- 
 ciunt: Mo- 
 dica enim 
 in rebus 
 funtvani- 
 loquorum 
 bomiiium, 
 qui ergo 
 bujufmodi 
 verba ti- 
 ment metu 
 eorum vcl 
 mala fad- 
 :ntcs 3 vcl 
 bona, facer e 
 iimitten- 
 tes } om?iium 
 bominum 
 imbecillio- 
 
1?I 
 
 Cap.33. 
 
 Moses bis Choice. 
 
 of God, he went and ftread the letter before God^ 
 and made his moan before God - 7 If we can do fo, 
 there will be that fatisfa&ion to our fouls that is un- 
 fpeakable, and that will be a great argument of ojjr 
 innocency % Many will fay, oh they Are innocent, and 
 God knows their hearts, but can you go and make 
 your moan before God when you are reproached, and 
 acquaint God with the caufe, and receive refresh- 
 ment that way, as $ob 16.20. OWy friends [com me, 
 but mine eyes four out tears to God ■; And David^Pfal. 
 109.1,2. Hold not thy peace^ O God of my praife } for 
 the mouth of the wicked^ and the mouth of the deceit- 
 ful are opened againfi me, they havejpoken againfi me 
 with a lying tongue ; they have compared me about 
 with words of hatred^ they are mine adver/aries, but 
 [prayer - for fo the words are in the Original, not I 
 give my felf butonely thus, but I prayer-, as if he 
 fhould fay , as for my part, all that I do to help 
 my felf withal,is to pray to God,and make my moan : 
 Others have their evil tongues to help them, and run 
 to this witnefs and that witnels 5 to feek to help them- 
 felves, but I prayer^ Pfal. 57. 2,3. I cry unto God 
 moll high, he (hall fend from heaven and fave me 
 from reproach of him that would fwallow me up, 
 SeUh ; God fhall fend forth his mercy and truth : A 
 carnal heart hath no way to deliver it felf, but by re- 
 proaches again, by running up and down from one 
 witnefs to another, but a gracious heart hath other 
 ways to help it felf, it crycs to God mod: high, and 
 looks for help from Heaven-,God fends forth his mer- 
 cy and truth to help, and there is help indeed. 
 
 Fifthly, another help is this,if you can but get your 
 hearts quietly and kindely to lament the condition 
 
 of 
 
Moses his Q?oice. 
 
 of your reproachers, this will be a marvellous means 
 tofweeten the heartland to help to bear reproaches .It 
 was the anfwer of Socrates to one who wondred at his 
 patience towards one who reviled him , If we 
 fhdidd meet one , fays he , whofe body were more 
 tin found then ours , ftottld we be angry with him^ 
 And not rather Pity him f why then fiould we not 
 do the like to him rvhofe foul is more difeafed then 
 oars t 
 
 The folly of our reproachers fhould caufe 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 Abigail brought to David, to quiet his fpirit that 
 was fo ftirred againft Nabal^ becaufe of that reproach 
 he caft upon him $ Nabal^ faith me, is his name, and 
 folly is with him^ it is his folly, rather pity him, it is 
 too low a thing tor fuch a fpirit as Davids is to be ftir- 
 red with it. Inftead of being troubled with the re- 
 proaches that are upon you,, your fpirits fhould 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. 8.13. God fays, 
 The froward month he hates:No\v\£ you have any love 
 you fhould think thus , This poor man what hath he 
 donee' he hath brought himfelf under the hatred of 
 God-, now this fhould mightily affect the hearts of 
 the godly. As he is an abomination to God,fo he is an 
 abomination to men, Prov, 24. 9. Thefcorner is an 
 abomination to men • fcornful fpirits love to caft fhame 
 and ignominy upon others. And in Prov. \%.q.A 
 fools mouth is his deftrutlion^and his lipsarethe fnare 
 of his foul • we fhould think, he hath but enfnared 
 
 his 
 
 }99_ 
 
 Cap.33. 
 
400 
 
 Caps 3- 
 
 Moses his Choice. 
 
 Si ex levi 
 tatecotem- 
 }iendum t fi 
 ex infanta 
 miferatione 
 dignwn, 
 ft ab inju- 
 ria remit • 
 lendum. 
 
 6. 
 
 Mibi ipfi 
 domi ptiu- 
 dojiummos 
 in urea. 
 
 his own foul, and To fall a lamenting of his wretched 
 condition . And fo in I fa. 33.10. Tour breath as fire 
 fhall devour you: If the breath of any man devours 
 him, the breath of revilers , and reproachers , and 
 flanderers does. The Heathens called a reproacher 
 A three- tonguedman, becaufe he hurts three at once, 
 he hurts him that he reproaches, and him that heard 
 the reproach, and himfelf worft of all 5 do but get 
 power over your hearts to bewail this fin, and your 
 reproach will not be fo troublefom. Trilinguis Galle- 
 Jiusa writer upon Exod. 22. ver. 28. obferves the 
 exceeding patience of thofe three Emperors^ Theodo- 
 fitu^ Honvrhis^ Arcadia, towards thofe who fpake 
 evil of them , they would have them fubjeel: to no 
 punimment, for they faid, If it comes from light nefs 
 of fpirit, it is to be contemned, if from madnefs, it is 
 worthy of pity, if from injury, it is to be pardoned, 
 wrongs are to be forgiven. 
 
 Again, labor topolTefs your fouls with the reality 
 of the fweet of, and the honor there is in the ways 
 of God, fo no reproach will be grievous to you : As 
 it is faid of the covetous man, when fome told him. 
 Such and fuch hifs at thee, but fays he, I care not, 
 Ire Joyce in what I have at home, that I have fo much 
 money in my chefi ; So it mould be with a gracious 
 heart, heihouldfay, I have fweet enough in my own 
 heart, what need I trouble my felf with what others 
 think or fay ? 
 
 Seventhly, labor to fatisfie your fouls in the glory 
 of God and Chrift : Though my name be caft out as 
 filth, yet the name of God and Chrift is bleffed and 
 glorious, and fo (hall be fo. ever, let Devils and 
 wicked men do what they can againft it - y It was a 
 
 good 
 
Moses his Choice. 
 
 good fpecch of Luther^ writing to his friend Spalati- 
 nus, bemoaning his condition to him, becaufc of the 
 fcorn and contempt he fuffered, yet comforting him- 
 felf in this, that Chrift lived and reigncdjLnther is ac- 
 counted even a Devil, but Chrift lives and reigns, he 
 addcs his Amen to it. 
 
 Thirdly, it is not enough to bear reproaches pati- 
 ently, but we muft bear them fruitfully : a christian 
 mould think he hath not done that which belongs to 
 a chriftian, unlefs he hath got fome good by them • 
 
 a chriftian mould not think it enough to free himfelf 
 from the fcorn of the tongue, but he muft improve it 
 for good by it. 
 
 Firft, confider what ends God aims at by it, and 
 labor to work them upon your felves, that you may 
 attain to thofe ends. 
 
 Secondly, labor to draw what good inftru&ions 
 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 fecretly in the heart of man, that 
 is not difcovered 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 me 5 how vigilant mould I be over my felf 
 to finde out what is in me to humble me C Again, is 
 there i'o much evil to be under the ftroke of mans 
 tongue, what a great evil is it to be under the ftroke 
 of Godsjnftice < 
 
 Laftly, to be fruitful, that is, fet upon what duty 
 God calls for at the prefent^furely this is one great ge- 
 neral duty,that the lefs credit I fee I have in the world, 
 let me labor to have the more credit in Heaven 5 1 
 
 D d fee 
 
 401 
 
 Cap.33. 
 
 Prorfta 
 S&tan cjt 
 Luther itt, 
 fei Cbri- 
 jlus vivit 
 O* rcgiut 
 Ameu.Lu- 
 therad 
 Spalac- 
 
 3- 
 
 How to 
 bear re- 
 prozcbet 
 fruit fully 
 
 I. 
 
 2. 
 
402 
 
 M 
 
 OSES 
 
 his Ch 
 
 wee. 
 
 Cap. 3 3, 
 
 Hibihf.r- 
 mo jiquis 
 injur inn 
 facitforfi- 
 tin licet 
 ivfirmtts 
 ionem in- 
 juria me- 
 an j fi verb 
 U fum qui 
 oroficum 
 & fi vondu 
 perfect its y 
 ion re tor- 
 [uco contu 
 nclum, ctfi 
 nfiiutille 
 onvitiUet 
 Invidit an 
 es mew 
 ontumeli'h 
 go taceo ci 
 libit reft 
 (co:fi vei 
 ;erfettu.i 
 r mi bcuedi 
 miledu 
 •entiyficut 
 y Faulut 
 ^ldcdici- 
 nur (St be 
 tediums. 
 ^mbr.cft' 
 t.i 48. 
 
 fee there is a breach of my name here, let me feek to 
 make up my name in Heaven. 
 
 4. And then they muft be born joyfully , but 
 we (hall fpeak of that afterwards in the third point, 
 that a gracious heart is not onely willing to bear re- 
 proach when God calls unto it , but in the caufe 
 of Christ to triumph and rejoyce in his re- 
 proaches. 
 
 5. Laftly, we mould return good for evil; then 
 you come to the top of Chriftianity . This is a fign of 
 great progrefs in Religion : If I be weak, faith Am- 
 brofe, perhaps I may pardon one charging me falfly-, 
 but if I have profited, although not altogether per- 
 fect, though he flows in upon me with reproaches, I 
 hold my peace andanfwer nothing^but if I be perfect, 
 I then blefs him that reviles me, according to that of 
 St. Paul, Being reviled, roe blefs. If you can do thus, 
 if you can heartily pray for your reproachers, and de- 
 fire good to them, and be willing to take notice of 
 any good in them, to clear up their innocency where 
 there is iuft caufe, it* you can be ready to offer any 
 offices of love, and refpedt, and kindenefs to them, 
 and fo heap coals of fire upon them . this is a great fign 
 of grace, you have made a good progrefs indeed in 
 Gods way : Mat. 5 . 44, 45. Blefs them, fays Chrift, 
 that cur fey on , pray for them that defpitely ufe yon, that 
 ye may be the children of your Father \&c. Why, were 
 they not children before * Yes, but this declares it, 
 now God owns them for his children: If we behave our 
 felves thus,-we (hall have the comfort of this,that our 
 reproaches come to us as to Gods people, whereas o- 
 thers cannothave the comfort of this,you cannot have 
 any comfort from this argument, unlefs you behave 
 your| 
 
Moses his Qhoice, 402 
 
 your felves under reproaches after this maner : Now Cap.33, 
 whata great evilis this tocuta man offfrom that com- 
 fort which hath been fpoken of in this argument ! 
 and if you do behave your felves chriftianly under re- 
 proaches, God is more and more engaged to ftand 
 for your names , and you are more prepared for glo- 
 ry. 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 go- 
 vern ^ fo thofe that can bear difgrace are fit to be ho- 
 nored , and the greater glory will be afterwards • 
 As the Sun that mines through the clouds mines 
 the brighten: , fo when honor mall come through 
 di(honor,it (hall be the greateft honor. And then you 
 (hall come to know that honor is {anclified to you,and 
 that it is in love,aud you (hall be more able to rejoyce 
 in the honor that God mail bring to your names then 
 you would have done, and fo your reproachcrs fliall 
 befervantsto you. 
 
 There is onely one place of Scripture that I mall 
 adde, and fo I have done with this point : fob 1 7. 
 compare the 6. verfe. with the 8. and 9. verfes •, ver.6. 
 He hath made me alfo a by-word of the people : fob 
 was a godly man, and yet he was made a £y-nw*/ : 
 What then f at the 8. verfe, Upright men jhall be 
 afloniedat this : How t Two ways, either they mall 
 be aftonilTied at the horrible wickednefs of men that 
 mall contemn fo godly a man as fob was, and fay, 
 Lord, what boldnefs is inthe hearts of the wicked, that 
 (hall prefume to dare to contemn fuch a fervant of 
 thine i or the upright mall be aftonifhed, they (ball 
 admire at the wonderful way of God towards his 
 people,that the Lord mall fuffer wicked men fo far to 
 go on in wickednefs, as to reproach his people : The 
 
 Dd 2 innocent 
 
4°4 
 
 Moses bis Choice. 
 
 Cap. 34. innocent, the godly man frail fee thofe that are hy- 
 pocrites, for not onely grofs prophane ones are re- 
 
 ! proachers often times, but hypocrites : The innocent 
 mall ftir up himfelf againft the hypocrite, he mall not 
 be damped, but ftir up his thoughts againft the hypo- 
 
 ) crite : The righteous alfo frail hold on his ivdy,fhall not 
 decline ^ and not onely fojbut he that hath clean hands 
 frail be stronger and stronger : And fo I pafs to the 
 next point. 
 
 Ch a p. XXXIV. 
 The reproaches of Gods people are the reproaches of 
 Christ. 
 
 Point 2> 
 
 IF you take the reproaches either materially ox for- 
 mally 3 materially, that is when all the fufferings of 
 Gods people for which they are meanly efteemed 
 and looked upon as contemptible, all their fufferings 
 are the fufferings of Chrift : Formally, and that is the 
 very fcorn thatis caft uponthem,is the fcorn oi Chrift. 
 I intend to handle this point in both thefe, materially 
 and formally : So that the thing we have to handle,is, 
 That all the fufferings, and contempt, and difefteem 
 of Gods people,are the fufferings, and contempt,and 
 difefteem of Chrift. So that Gods people may turn 
 the fpeech of Chrift concerning his Father, The re- 
 proaches of them that have reproached thee, have fal- 
 len upon *#*:But we may fiy,Lord and bleffed Savior, 
 the reproaches of them that have reproached us^ are 
 fallen upon thee h znd mark therefore in Heb. 13. 13. the 
 reproaches of Chrifts people are called the reproach 
 of Chrift, Let us go forth unto him without the camp, 
 bearing his reproach : And the fufferings of Gods 
 
 fervants 
 
Moses his Choice, 
 
 fervantsare called the fufferings of Chrift. Colloff. 
 i . 24. and fill up that which is behinde of the 
 
 4°5_| 
 
 Cap.34. 
 
 afflictions of C h 
 
 1ST 
 
 they are the afflictions of 
 
 Chrift,and every one muft make account to fill them 
 up 5 not the fatisfa&ory fufferings of Chrift, but the 
 fufferings of Chrift in his myftical body, in his mem- 
 bers : And fo every member is to fill up a (hare in his 
 fufferings. And fo I fa,. 63. 9. In all their afflictions 
 he was afflicted : The fufferings and troubles of 
 Gods people are the fufferings and troubles of Chrift, 
 he is fenfibleof them-, and therefore in AcJsg.^. 
 Chrift cryes oux y $ aul^Sauljvhy perfecuteft thou me i 
 Further, compare two places together in one,Pp/.79. 
 tYr.4,i2.at the 4.verfe, fays the Tcxt,Weare become 
 a reproach to our neighbors • a fcorn and derifion to 
 thofe that are roundabout us: And at the twelfth verfe 
 it is, Render unto our neighbors fev enfold into their 
 bofom^their reproach wherewith they have reproached 
 thee^ Lord : He goes on in the fame argument, and 
 firft fie calls them the reproach of the Church, and 
 then the reproach of God. 
 
 But is it faid here the reproach of Chrift? It may be 
 asked, Why not the reproach of God the Father, or 
 the reproach of the Holy Ghoft * 
 
 The reproaches of Gods people are the reproaches 
 of Chrift in a fpecial maner 5 becaufe Chrift is the 
 head of the Church , and it is from the fulnefs of 
 Chrift, that they have that grace conveyed which is 
 reproached 5 and the union they have with God, 
 and with the Spirit, is by Chrift • and therefore it 
 is the reproach of Chrift here named , according 
 to the feveral workings of the Father, and Son, and 
 Holy Ghoft : fo the three perfons are reproached by 
 
 Dd 3 mans 
 
406 
 
 Cap.34. 
 
 Moses his Choice. 
 
 mans fin s There is a reproach unto God as God, and 
 unto Chrift as Chrift , and unto the 5^/r/Y as the 
 Spirit. 
 
 There is a reproach unto God as he is Creator^ the 
 preferver of the world, and governor of all things : 
 When the work of God, the firft Perfon of the Tri- 
 nity, is reproached, then he is reproached, Prov.14. 
 31. He that oppreffeth the poor , reproacheth his 
 maker : It is a work of the Father to order things 
 fo, as to make one poor, and one rich : And you take 
 an advantage to mock at the poor upon this diffe- 
 rence which God hath made in the world, when as 
 you mould honor the work of God in making any 
 difference detween you and others : but in ftead of 
 honoring of it, you caft an afperfion upon his work, 
 and defpife others, becaufe God hath put them in a 
 low condition h you reproach your Creator in this. 
 And when the work of Redemption is defpifed, when 
 that is oppofed,and when the profeffionof the Gofpel 
 hath dimonor put upon it, then Chrift is reproached : 
 Heb.6.6. the Apoftle fays, ihofe that fall off after 
 they have tafled of the heavenly gift, and the good 
 word of God, and the powers of the world to come, they 
 put the Son of God to an openfhame. And when en- 
 lightning, and drawing,and the quickening and com- 
 forting work of the Spirit is reproached and vilified, 
 then the Spirit is reproached, Heh. 10. 29. They do 
 deftite to the Spirit of grace : So that you fee both 
 Father^ Son and Holy Ghofl, all three are reproached 
 by mans tin •, not that the fin of man is able to caft 
 the leaft ftain upon the glory of the bleffed God, 
 or make God to be lefs glorious, no more then 
 a little dull: caft up into the air can darken the bright- 
 
 nefs. 
 
Moses bis Choice. 
 
 nefs of the Sun fhining in its ftrength-, but it 
 keeps the gloty of God from fhining upon o- 
 thers, and upon himfelf, fo as he and others (hall 
 not fee it , and admire it , and adore it as they 
 ought. 
 
 If you ask why the reproaches of Gods people arc 
 called the reproaches of Chrift i 
 
 Ianfwer, Firft, as Chryfoflome > becaufe they do 
 fuflfer the fame things that Chrift fuffers •, you lliall 
 finde the reproaches of Gods people , and the re- 
 proaches of Chrift are juft alike one another. In 
 Pfdl.%2. 6,7,8. there are three things upon which 
 Chrift feems to be reproached , and they are the 
 three fpecial things upon which Chriftians are re- 
 proached : As firft the outward means of Chrift in 
 the world, I am a worm and no nun, fo the outward, 
 mean and low condition of Gods people fubjects 
 them to reproach. Secondly, Chrift bore the world 
 in hand that he trufted in God, and depended upon 
 God, and no outward help 5 and therefore they faid, 
 Let us fee whether he will deliver him^ being he trufi- 
 edinhim-j fo the men of the world fcorn at Gods 
 people, becaufe they fpeak fo much of God , and 
 trufting in God. Thirdly, they reproached him, be- 
 caufe he faid, Cod delighted in him • fo becaufe the 
 Saints of God do profefs their relations to God, and 
 do expeel: an efpecial love of God , therefore the 
 world reproaches them. 
 
 Secondly, it is the reproach of Chrift, in regard 
 of the near relation, and dole union that is between 
 Chrift and his people : As the reproach of the 
 Wife is the reproach of the Husband, and the re- 
 proach of the Husband is the reproach of the Wife i 
 Dd4 be- 
 
 407 
 
 Cap. 34. 
 
 Objetf. 
 Anfw. 
 
 Whytbe 
 Reproickes 
 of Gods 
 people are 
 called the 
 Rcproicbes 
 of Chrift. 
 
 2. 
 
4 o8 
 
 Cap. 34- 
 
 Moses bis Choice. 
 
 becaufe of their unio» b .and therefore in i C^. u. 
 the Apoftie calls the woman, the glory of the man : 
 Either in regard that the man may glory in her if lhe 
 be godly and good, or elfe becaufe the woman does 
 honor the man, the Wife is to honor her Husband, and 
 to give glory to him-, as the people of God are called 
 The glory of God, partly becaufe God does glory in 
 them, and partly becaufe they do give glory to God : 
 fothe woman fhould be fuchaone as the man may 
 glory in her, and fuch a one as may give glory to her 
 husband : Now the Church is the glory of Chrift, 
 as the wife is the glory of the man •, and therefore it is 
 faid in 2 C^r.8.2 3.fpeaking of Titus and others which 
 were meftengers of the Church, he fays, they are the 
 glory of Chrift, then certainly their reproaches muft 
 be the reproaches of Chrift. 
 
 Nay,there is a nearer union then this,for this is onc- 
 ly by covenant, but there is a union between the head 
 and the members, that is a nearer union • the Church 
 is not onely flejh of Chrift s flefl), and bone of Chrift s 
 bone, but it is the fleih of Chrift, and the bone of 
 Chrift, it is the very fidnefs of the body of Chrift, 
 Efh. i.2$. it is a high expreflion : Yea, and befides 
 this, the Church is called Chrift, my ftical Christ : 
 1 Cor.12.12. For as the body is one , and hath many 
 members, & all the members of that one body being ma- 
 ny, are one body,fo alfo is Chrift • that is, The Church 
 having many members, ought to bejoyned in union as 
 the ^^y-yea,there is yet anearer union between Chrift 
 and his people, the in- being is mutual, Chrift is in 
 them, and they are in Chrift, fohn 14.2o.T00 in me, 
 and tn you : The arm is in the body, but the body 
 is not in the arm •, the branch is in the vine, 
 
 but. 
 
Moses bis Q?eice. I 409 
 
 but the vine is not in the branch 5 but here as the ^ : 
 Saints are in Chrift, To Chrift is in them : and in 
 regard of this near union between them, their re- 
 proaches may well be efteemed the reproaches of 
 Chrift. 
 
 Thirdly, becaufe they are reproached for the fake 
 of Chrift : if a dog be abufed for the fake of his ma- 
 iler, it is the abufe or his mafter : much more when 
 Gods own people are abufed for the Hike of Chrift 5 
 and therefore we (inde that this hath been the plea of 
 Gods people, for thy fake have we been killed all the 
 day long 5 ic was for Chrifts fake rather then any evil 
 intheinfclves. And therefore though they be re- 
 proached for their (ins, it may come to be the re- 
 proach of Chrift , namely thus , When as men 
 (hall take advantage the rather againft them, becaufe 
 they are profeftbrs of Religion ^ and were it not for 
 thisrcafon, they might juftly reproach them-, yet 
 when as they put in this reafon, They could bear well 
 enough withthe fin, were it not they were profef- 
 forsof Religion, then the reproaches that they juft- 
 ly might fuffer for their fins , do come to be the 
 reproaches of Chrift. And further, when in thefe 
 they will take advantage to reproach the (hews of 
 Religion, which in others they cannot bear well e- 
 nough •, as when one that is a ProfefTor expreffes de- 
 votion in lifting up his eyes, or his hands co Heaven, 
 they will reproach him for making (hews of Religi- 
 on, and prefently they are Hypocrites: and yet there 
 are others can make mighty (hews, and they are com- 
 mended. 
 
 Again, they are the reproaches of Chrift, be- 
 caufe they are reproached in the work of Chrift : 
 
 As ; 
 
410 
 
 Cap. 34- 
 
 Moses )m Choice. 
 
 Ufei. 
 
 As when David fent meffengers to the children of 
 Kyimmon^ to congratulate their King, and they cut 
 off their garments half way, and cut off half of their 
 beards , Z^v/V/ prefently counted it his reproach : and 
 fo when Gods people are in Gods work , and re- 
 proached, furely it Chrifts reproach. So Nehemiah 
 was in Gods work, and he fuffered a great deal of re- 
 proach-, and mark how God is more provoked then 
 Nehemiah, Nehem. 4. compare the third verfe with 
 the fifth. 
 
 Laftly, it is the Spirit of Chrift that is in them that 
 is reproached : As if fo be that the skill or influence 
 that comes from a skilful Attiflcer, that is put into 
 one that hath learned , that does as it were but act 
 his fpirit, if he mail fee him reproached for that work 
 which is done by vertue of that influence which he 
 had of his fpirit in him, then he counts himfelf re- 
 proached : fo all the gracious works of Gods peo- 
 ple are by the influence of the fpirit of Chrift •, and 
 therefore when they are reproached , Chrift is re- 
 proached: rve have not received the j^irit of the world, 
 but the Sprit of God, fays the Apoftle: this is the 
 reafonof all oppofition, becatifeofthe difference of 
 fpirits ^ now the fpirit of God and the Spirit of the 
 world are oppofite. But to come to the application 
 of the point. 
 
 Firft, if the reproaches of Gods people be the re- 
 proaches of Chrift, then certainly Chrift is wonder- 
 fully reproached in the world ^ none fo reproached 
 as Chrift is, becaufe he is not onely reproached him- 
 felf, but all the reproaches that fall upon all his peo- 
 ple in the world, not onely fince <JMofes time, but 
 from the beginning of the world, they are all the 
 
 reproaches 
 
Moses his Choice. 
 
 reproaches of Chrift, none fuffers Co much as he ' 
 confider we then with our felves, how we can love 
 this Chrift, a reproached Chrift i Is Chrift notwith- 
 ftanding all his reproaches dear and precious to us i 
 howfoeverhebetothe world, yet can your fouls fay 
 with the Church, He is altogether lovely, as the A- 
 poftle P^r fays, i Pet. 2. 7, 8. He is a rock^ and a 
 fione of offence to thofe that do not believe, but to you 
 preciom • and fo Chrift, though he be a reproached 
 Chrift, yet to you he is precious •, to a godly and 
 gracious heart how precious is Jefus Chrift i There is 
 a notable place concerning the reproaches of Chrift, 
 and yet or the high efteem that Gods people have of 
 hiin,notwithftanding he is reproached, 7/4.52.14,1 5 . 
 His vifage was fo marred more then any mans, and 
 his form more then the fons of men : what then, is 
 there none therefore that mall prize him < yes-, at 
 the fifteenth verfe, So (hall he fprinkle many Nations: 
 the Kings (hall Jhxt their mouthes at him^ for that 
 which had not been toldthem fhall they fee, and that 
 whtch they had not heard fhall they confider • that is, 
 there fhall yet come a time when as the Lord /7W/ 
 fprinkle many nations by the work of his Spirit, and 
 draw many Kings, fo as they fiall fhut their mouthes • 
 whereas they contemned him, and defpifed him, now 
 they fhall fhut their monthes in a way of admiration, 
 that that had not been told them which they fee : as 
 St. Paul^ he knew Chrift onely after the flefh, but 
 when he came to know him after another maner, he 
 thought otherwife of him : So when God does fprin- 
 kle any with his Spirit,that they know Chrift,though 
 his vifage be marred more then any mans, and he is 
 reproached more then any man, yet they fhall prize 
 
 him, 
 
 4" 
 
 Cap. 34. 
 
412 
 
 Moses his Choice. 
 
 Cap.35. 
 
 oro me vi- 
 
 li in, tin to 
 mibicbt- 
 
 Ufei. 
 
 1. 
 
 Comfort 
 igainft re- 
 froicket. 
 
 him, and delight in him, and the more he is reproach- 
 ed,the more they fl all delight in him : It is a notable 
 fpecch of Bernard, By fo much the mere Chrifl is vile 
 for me } by fo much the more he is dearer to me. 
 
 Chap. XXXV. 
 
 Sixteen feveral Consolations arising to the Saints 
 from this confederation, That their fujferings are 
 Chrifl s fufferings, 
 
 SEcondly, the conflderation of this point is of 
 admirable ufe for the confolation of all the 
 people of God, in all their fufferings and re- 
 proaches. If reproaches and fufferings be the re- 
 proaches of Chrifl, Chrifl is engaged in them more 
 then you •, there may be many branches of comfort 
 to Gods people from hence,ThatChnfl is fo engaged 
 in all their fufferings, as they are accounted Chrifls 
 own : it is a great matter, when any one fuffers any 
 thing, if they know this, that any great man is en- 
 gaged in their fufferings : if a fubjec~l mould have 
 a King fo engaged in any thing he undertakes, that 
 he can fay, Whatfoever I fuffer in this, is the fuffer- 
 ing of the King j\\is is a great comfort to him-,fo here 
 there are feveral branches of comfort that may be 
 drawn from this, Our fufrerings are the fufferings of 
 Chrifl. 
 
 Firfl, it is a great deal of comfort, that God does 
 take notice of our reproaches : This was the comfort 
 of the Pfalmifl, in Pfal. 69. 15?. Thou hafi known my 
 reproach, and my fume, and my dijhonor, my adver- 
 _______ faries 
 
Moses his Qmce. 
 
 4'? 
 
 adversaries are all before thee : If a man tuffer re- 
 proach, and difgrace , and trouble for his friends, 
 while he is abroad from them -, O fays he, Did but 
 my friends know what I fuffer, and fuffer for them, 
 it would comfort me : If it be comfort to be known, 
 much more when they fhall be accounted their own • 
 Chrift is acquainted with all the fufferings of every 
 member : and therefore do not fay, I am a poor crea- 
 ture, who takes notice of my fufferings < Heaven 
 takes notice of your fufferings, Chrift takes notice of 
 them better then your felves. 
 
 Secondly , if they be the fufferings of Chrift , 
 they are no other but fuch as are predetermined for 
 you from the beginning o£ the world • for certainly 
 the fufferings of Chrift are determined : It may be 
 faid of thefe fufferings, as truly as of thofe he fuffer- 
 ed in his own perfon, Act. 2.23. They are by the deter- 
 minate counfel & foreknowledge ofGod:& therefore it 
 is not in the liberty of man to reproach you as he plea- 
 fes,but all is by the fore-determinate counfel of God. 
 
 Thirdly, certainly you do not want compaffion in 
 your fufferings neither • for one to fuffer much, and 
 to be reproached, and no body to have companion, 
 is grievous •, but furely you have compaffion enough, 
 Chrift muft needs take compaffion on you : and it is 
 not a forced compaffion, but a natural compaffion : 
 was there ever any that was not fenfible of the fuf- 
 ferings of his own fleih, unlefs it be dead 1 Indeed 
 if you be a dead member of a Church, it maybe 
 Chrift does not compaffionate your fufferings, but 
 if you be a living member , Chrift does compaf- 
 fionate your fufferings, and pity you in every lye 
 and Jlander that is told of you : many times when 
 
 we 
 
 Cap.35. 
 
Cap. 35 
 
 Moses his Choice. 
 
 5- 
 
 6. 
 
 we hear of the fervants of God (and efpecially thofe 
 we know to be godly ) to have fuch ftrange reports 
 of them, our hearts begin to break, and to yern to- 
 wards them. If one member have companion of 
 another, much more the head h the head is more fen- 
 fible of the evils done to the body, then the other 
 members are. 
 
 Fourthly ,all thefe reproaches and fufferings do not 
 argue your rejection, they may ftand with the infi- 
 nite love of God : many of Gods people are ready 
 to draw fad conclufions from their reproaches, fure- 
 ly God would not fuffer this if he loved them : they 
 may ftand with the fame love wherewith the Father 
 loved the Son, for they are the reproaches of the 
 Son. 
 
 Fifthly, they muft needs be fanctified to you : thofe 
 that are the fufferings of Chrift, are fanclified fuf- 
 ferings i, certainly Chrift will not fuffer them to go 
 away unfanctified-, Chrift is fo holy,that if they come 
 near to him, he will make them holy : and therefore 
 your bodies and fouls having union with Chrift, they 
 come to be fanctified : fo all your conditions and 
 fufferings come to be fan&ified by union with Chrift : 
 he is the bleffed one of God, and therefore all your 
 fufferings muft be bleffed from him. 
 
 Sixthly, if they be the reproaches of Christ, then 
 you are not left to bear the burthen of them alone, 
 you have but the lighter end of the ftafF: if a bur- 
 then be never fo heavy at one end, and a ftrong man 
 is under that, and the other be light, though a weak 
 man be under that, he does not care : fo the weight 
 and burthen of reproaches lie upon the fhoulders of 
 Chrift : and therefore when you think it is hard for 
 
 one 
 
M o s e s bis Choice. 
 
 one reproach thus to follow upon another, and for 
 one evil to follow another,it will break my heart ^ ah, 
 if you did bear it alone, but Chrift bears the weight 
 of our reproaches. 
 
 Seventhly, if they be the reproaches of Chrift, 
 then for that part you do bear, although it be but lit- 
 tle, you may expect his ftrength in, you are not left 
 to bear that little by your own ftrength •, Chrift gives 
 out his own ftrength, to bear his own reproaches •, if 
 the burthen be his you bear, you fhall have ftrength 
 from him to bear it. 
 
 Again, this is an eighth ftream of comfort, if they 
 be the reproaches of Chrift, they are the reproaches 
 of all the members of Chrift, who fympathize with 
 you, and help to bear the burthen with you. 
 
 Ninthly, it may be comfort that your names (hall 
 be vindicated , your names are as dear to Chrift as 
 his own, and it does tis much concern Chrift to vin- 
 dicate your mmes as to vindicate his own. 
 
 Again, if our reproaches be Chrifts reproaches, 
 and Chrift is content to own our reproaches • fttfely, 
 he will not leave us to take our fins upon our felves : 
 if his love be fuch as he will take the burthen of our 
 fufferings upon himfelf •, furely his love is inch as not 
 to fee us fink under the burthen of our (ins : No, our 
 fins are upon him as well as our fufferings •, not that 
 he takes them upon him to be guilty,but only by im- 
 putation: the Text fays,#> was made fin. what abun- 
 dance of confolation is this,thatChnft is willing both 
 to take off our fins and fufferings < there are nothing 
 but thefe two that fbould trouble us in the world,our 
 fins and fufferings, and Chrift takes them offboth. 
 
 1 1 . And yet further, if Chrift will own our re- 
 proaches, 
 
 JM5_ 
 
 Cap. 3 5, 
 
 7« 
 
 8. 
 
 10. 
 
 II: 
 
4i6 
 
 Cap.35. 
 
 Moses his Choice. 
 
 12. 
 
 proaches, then he will own our fervices : there is no 
 great difficulty of believing the one, if we believe 
 the other: we may comfortably go to Chnft and fay, 
 BlefJ'ed Savior, wilt thou own upon thy felf the dirt 
 cafe upon our faces, and wilt not own the work of thine 
 own Spirit ? though we may ftain the work of Gods 
 grace by our fin, yet Chrift that is fo indulgent to 
 take reproaches, will furely own our fervices ^ he will 
 own our active obedience, as well as our paflive obe- 
 dience. 
 
 Again, then we may be affured there will come 
 good of them, and that we mall be carried through 
 them •, confider three or four things here for our help 
 in this, to allure us of a blelling in thefe our fufferings. 
 Firft, were it that we onely did know that God had a 
 love to us, and were merciful to us, that were enough 
 to affure us. But, fecondly, God may have love and 
 notbinde himfelf by promife •, but as he hath love, 
 fo he hath engaged himfelf by promife to help his 
 people in fufferings, and that is more. But, thirdly, 
 we have the experience of Gods dealings with his 
 people, that he never left them in fuffering. And 
 fourthly, we may rife higher, it is Cods own caje we 
 have further affurance by this : If a man love me, I 
 hope it will be well with me 5 if he promife me^ 
 that is more •, if others have had experience^ I am 
 more affured : but if it be his own cauje, I am fure 
 enough. If a man go to fea, and he knows the Ma- 
 riner hath skill, and he loves me, and the Mariner 
 promifes he will have care, and others have had ex- 
 perience of his care, this is much : but when I confi- 
 der, my life is the Mariners life, if /perifb, he perifheS} 
 this afTures me, that as far as the Mariner can do it, 
 
 it 
 
Moses his Choice. 
 
 Cap.35. 
 
 Si nos rui 
 mui mete* 
 CbriUm, 
 
 itihall be well with me. Luther writing to Melan- 
 tfon troubled with fears 5 If we fall, faith he, Chrift 
 falls. 
 
 Again, here we have a notable ground to go to &«ht»#. 
 God in prayer in all fufferings,becaufe we can go with 
 this argument. Lord it is thy own Name: that was the 
 plea of Mofes , Lord^if thou deftroyeB thy people, 
 what will become of thy Name ? our names are no- 
 thing, what though ten thoufand fuch as we are come 
 to nought, and rot < but if God put his name to ours, 
 and twift them together, there is abundance of fafe- 
 ty, then ottr names are a ftrong argument. 
 
 Yea, fuppofe we be in fuch a condition as we can- 14. 
 not pray, yet here is comfort in this, our fuffer- 
 ings are the fufferings of Chrift 5 and the fufferings 
 of Chrift do prefent themfelves as a mighty pray- 
 er 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 15. 
 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 ♦ and therefore his 
 fufferings muft be ours , by the relation of Chrift 
 to us. 
 
 Laftly, there will be an end of fufferings, they can- 
 not laft always, for they are the fufferings of Chrift • 
 and it cannoc ftand with infinite juftice, that Chrift 
 which hath undertaken for us, fhould be eternally un- 
 der fuffering.,& if he lhal not fuffer always,we fhal not 
 always fuffer 5 for fo long as we fuffer, he muft fuffer : 
 
 E e the 
 
4i 8 I Moses to Choke. 
 
 Cap.35. 
 
 the time therefore is a coming, wherein Gods peo- 
 ple (hall be too high for to be reproached, they (hall 
 be in fuch a condition, as it mail be impoffible for 
 any to reproach them : for reproach comes from fome 
 kinde of appreheniion of the reproacher, to be in 
 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 them- 
 felves to be above Gods people in wifdom, or the 
 like 5 but time will come , that the dignity of 
 Gods people mall be raifed to fuch a heighth, that 
 though wicked men do hate them, they fhall not 
 be able to reproach them , they cannot poffibly 
 have a conceit to be above Gods people in any 
 thing. 
 
 And thefe are the confolations that arife from this 
 point, that our fufferings and reproaches are Chrifts : 
 and thefe confederations being put together, why 
 Ihould we diffract our felves, and take immoderate 
 care what iliall become of us ♦, if we be unbelieving, 
 Chrift will count it a diihonor to him, and fay, Is it 
 not my cafe ? we need not take any fhifting courfes 
 to help our felves^ a man that hath an enemy furprize 
 him, if he have no weapon in his hand, it may be he 
 will take up {tones and dirt,but if he have his weapon, 
 he ufeth that, and fcorns to take up ft ones and dirt : 
 when people are reproached, that have no interefl: 
 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 
 interefl: in Chrift, have this weapon $ they know 
 
 all 1 
 
Moses bis Choke. 
 
 \ 4*9 
 
 all their reproaches are the reproaches of Chrift, and 
 we (hall not need to depend upon any outward com- 
 fort for to comfort us - 7 much lefs have we need to 
 help our felves by reviling again. The comfort of 
 a Chriftian, is this, That his reproaches are the re- 
 proaches of Chrift-, this is enough to quiet his 
 heart : you need not comfort your felves in your 
 parts, or eftates •, this is enough alone : do but anfwer 
 all your diftra&ions and tioublefome workings of 
 your hearts with this, and this will quiet them. 
 
 £)ueft. But how ihall I know that my reproaches 
 are the reproaches of Chrift? 
 
 Anfw, Firft, if you be reproached for the fake of 
 Chrift $ 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 com- 
 fort in this. Secondly, if you can under all reproaches 
 bring your hearts in fubjection unto Chrift,and quiet 
 your hearts under reproaches in obedience unto him. 
 Thirdly ,if you finde the rule by which you are guided 
 and acted in that condition to be the rule of Chrift. 
 Fourthly , if you finde the chiefeft 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 ^ 
 and that you do defire rather that Chrift may be 
 in the conclufion honored, then your felves clear- 
 ed. Sixthly, take this as a fpecial note, if you make 
 thofe reproaches that Chrift fuffers in his caufe, 
 his truth, his people, yours 5 then he makes yours 
 his : how does your hearts ftand affected to the re- 
 proaches Chrift fuffers in others 1 Zeph. 3. 17, 18. 
 Codpromifes much mercy, to fuch to whom the reprouh 
 3v „ Ee 2 of 
 
 Cap.35. 
 
 How to 
 know cbat 
 our rcprtu- 
 cbci arc 
 
 he reproa- 
 ches of 
 Cbrift. 
 
 I. 
 
 6. 
 
420 
 
 Cap. 3j. 
 
 Moses /;;'; Choice. 
 
 |Rom. 2. 
 14. 
 
 0/ the folemnaffemblies were a burthen. That heart 
 that is burthcned with the reproaches of Gods ways, 
 (hall frnde eafe in the comforts of Gods Spirit. If 
 thefe things be in you, certainly thefe come from the 
 Spirit of Chrift h and if from the Spirit of Chrift, 
 then you are Chrifts ; and if you be Chrifts, then 
 your reproaches are Chrifts. 
 
 A third Ufe is this: Seeing Chrift fuffers for us,and 
 all our reproaches are the reproaches of Chrift, Let 
 us take heed that he do not fuffer by us. Now Chrift 
 may come to fuffer by us two ways: Firft,if fo be that 
 we caufe the name of ChrLft to be fpoken evil of. Se- 
 condly, when we come to be adtors our felves in 
 fpeaking evil of Chrift, or of his people. 
 
 Firft, if we caufe Chrift or his people to be fpoken 
 evil of by any (infill way of ours, this is the reproach 
 of Chrift (but not in that fenfe I fpoke of before.) 
 Chrift does not onely fuffer in you, but he fuffers by 
 you. This is the charge that the Apoftles lays upon 
 the Romans, For your fake is the name of God bla/phe- 
 med : we had need look to our felves in this. Mark 
 what charge the Apoftle lays upon w omen^ iTim.5. 
 1 5, 14. that they fbould take heed of tatling^andcar- 
 ryivgthemfelves unchriftianly • and that they give 
 none cccafionto the adverfary to Jpeak reproachfully. 
 That was the reafon why Nehemiah was fo careful m 
 his bufinefs, in Neh. 5.9. Becaufe of the reproach of 
 the Heathen. And fo I fay to you that are Gods peo- 
 ple, Is it not enough that Chrift hath fuffered /<w 
 you and in you, but muft he fuffer by you ? O that 
 the fear of God might be upon you, becaufe of the 
 reproach of your adverfaries : Is Chrift dear to 
 you £ did Chrift ever do any thing for you < Is it 
 
 not 
 
Moses his Choke. 
 
 411 
 
 not better a thoufand times that you were croft, and 
 your lives were taken away, and you laid rotting in 
 the grave, if your' names could warn away any 
 ftain that is upon the name of Chrift i know there 
 are many that Chrift have fuffered reproach by, and 
 you cannot clear your felves of it, and know what 
 an evil and bitter thing it is, that after all the good- 
 nefs and mercy of Chrift to you, and the near rela- 
 tion that he hath taken you into •, will you abufe all 
 this mercy, and this near relation < if Chrift had 
 never taken you for his own, had you been never fo 
 vile,Chrift had not fuffered reproach by you-,but now 
 in regard of your near relation to him, he fuffers re- 
 proach by you - 7 and is this the ufe you make of your 
 near relation < 
 
 When therefore you finde your hearts begin to ftir, 
 and corruption boil • confider the name of Chrift 
 lies proftrate before you, and will you trample upon 
 the name of Jefus Chrift : if one were fet upon going 
 to a place to do mifchief, and his Father and Mo- 
 ther fhould throw themfclves in the path, that if he 
 goes on he muft tread upon them, and they fhould 
 (ay, Ton [hall tread upon the bowels out of rvhieh you 
 came j upon the loyns that begat you • this would be a 
 great flop : and fo you that are Profeflors of the 
 Goipel, if you have a temptation to a luff, the name 
 of Chrift calls Stay, and fays , If you go you fhall 
 trample upon me, and my bloody and bring reproach 
 upon me 5 will not this ftop you I Never think 
 that gain that you get by the reproach of Chrift. 
 It is true indeed, if we be going on in our duty, and 
 do that we fhould , though men fay the name of 
 Chrift fhall be reproached, we are to go on, 
 Ee 3 and 
 
 Cap.35. 
 
 How 
 Chrift is 
 reproached 
 by us. 
 
421 
 
 Cap.35- 
 
 Moses his Choice. 
 
 and do our duty, and let Chrift vindicate his name if 
 he will : but if it be any thing that concern out felves, 
 and the fatisfa&ion of our own wills and de fires, 
 whereby Chrift may be reproached, this is a mighty 
 argument to keep us from it : the word hath fcarce a 
 fFronger argument to keep us from an evil way, then 
 thiSj^fo name of Chrift fhal fuffer by it-Sor the people 
 of God to fuffer reproach by you, is an evil thing : 
 for a man to have but his kindred aftiamed of him, 
 what an evil thing is it •, but that it may be faid of one 
 that is a ProfefTor of Religion, that he is not onely a 
 reproach to the Church of God, but a reproach to 
 Jefus Chrift, if you have any ingenuity in you, this 
 might ftrike to your hearts . . 
 
 It is reported of ^Alexander ^ having a Soldier of 
 his name, and his Soldier being a coward, he came 
 to him, and faid, Either leave off the name of Alex- 
 ander, or be a Soldier t andfo we have the name of 
 Chriftians, but when we are vile in our lives, Chrift 
 fays, Either leave off your profefsion, your name, or 
 be a Chriftian indeed : do not come in amongftthe 
 number of Profefibrs, to let profeflion fuffer by you. 
 And fo Alexander Sever us the Emperor, feeing a 
 company of Chriftians fighting together, he com- 
 manded them to leave off the name of Chriftians •, 
 for fays he, Ton profefs your felves to be Chriftians^ 
 and jet you are thus contending : this is not the (firit 
 of him whom you do profefs. It is a lamentable thing 
 that we fhould profefs fuch a glorious name as we do, 
 and that we iliould handle the matter fo as that it 
 mould fuffer fo much by us. It is (aid of the high 
 Prieft, Numb. 6. 7. He frail not make himfelf unclean 
 for his father^ or for his mother^ or for his brother^ or 
 
 for 
 
Moses his Choice. 
 
 for hisjifter, becauje he had the holy oylupon him^ the 
 confeeration of his Godtvat upon him : So I may fay 
 unto you, You have the holy oyl of the profeffion of 
 the name of Chrift upon you$ and therefore take 
 heed what you do, fays St. PW, 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 fuffer by us. Know, though the name of Chrift 
 be not dear to you, he will defend his name when you 
 (hall rot and perifh for ever •, and though it be defiled 
 by you for the prefent, he can clear it otherwife : but 
 wo to them that be the caufes of reproaches that 
 come thus upon Chrift. 
 
 But as wc muft take heed that Chrift be not re- 
 proached by us in this regard, much more that he be 
 not reproached by our felves,fo as to fpeak evil of the 
 ways of God : as we may hear it of thofe that have 
 been forward inprofeffion of Religion, if profeffion 
 of Religion do not come to ferve their turns, they 
 arc ready to fpeak evil of that way, and all the pro- 
 feffors of it. Take heed what you do in reproaching 
 of a member of Chrift, the name of Chrift is upon 
 him $ 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 - 7 take heed you 
 do not fpit upon their faces, for it may be you may 
 fpit upon the name of Chrift : as many unskilful 
 hunters will (hoot at wilde beafts, and (hooting at 
 random may kill a man •, and fo many moot at Chri- 
 ftians,but they hit Chrift, they reproach Chrift. 
 
 4*3 
 
 E e 4 
 
 Chap. 
 
 Cap. 3 j. 
 
4*4 
 
 Cap.36. 
 
 life 4. 
 
 Moses his Choice. 
 
 Chap. XXXVI. 
 
 The dreadful evil there is in reproaching the 
 Saints, 
 
 Fourthly, the confederation of this calls for a 
 trembling heart unto all thofc that have been 
 guilty in any degree of cafting reproaches up- 
 on the people or God. In this Ufe we have three 
 branches : Firft, thofe that have done it themfelves i 
 Secondly, thofe that rejoyce in the reproaches that 
 others caft upon Gods people : Thirdly, thofe that 
 are the divulgers and fpreaders of the reproaches 
 of Gods people. In Zeph. 2 . The Holy Ghoft there 
 rebuking CAioab for reproaching his people in the 
 eighth and tenth verfes,at the eleventh verfe it is faid, 
 The Lord will be terrible to them : there are fome of 
 you , that howfoevcr God have fhewn you better 
 things now,yet heretofore you have been guilty ,and it 
 , may be fome of you are guilty of this ftill •, and if you 
 be guilty, the Lord will be terrible to you. God 
 hath contempt and dimonor for you, as you have 
 caft contempt and dimonor upon Chrift : fuitable 
 to your fin fhall be your punifhment. That is ob- 
 fervable that we have in Pfalm 59. verfe 6. their 
 fin is, They return at evening, they make a noife like 
 a dog , and g& round about the City : thus is their 
 fin, and it is their fin of reproach and fcorn , as 
 appears in the following words, verfe 7. They 
 belch out with their month : and obferve ver. 14. their 
 judgement is exprefled in the fame words , ^And 
 at the evening let them return, and let them make 
 a noife like a dog, and go roundabout the City, Did 
 
 your 
 
Moses his Qmce. 
 
 4*5 
 
 your reproaches reach no further then the Saints Cap. 3 6 
 themfelves, yet in regard of that excellency there is in 
 them, it is an abominable wickednefs. Mark with 
 what indignation the Spirit of God fpeaks againft 
 fuch as are guilty herein, Ifa.^j. 3,4. Draw near hi- 
 ther ye fons of the fercerefs^ the feed of the adulterer, 
 and the whore ^againft whom do ye [port your felves ? 
 againft whom do ye make a wide mouth, and draw out 
 the tongue ? are ye not children of tranfgrefsion , a 
 feedof falfhood? What, you who are fo vile and fil- 
 thy your felves, will you prefume to reproach the 
 Saints of God, fuch as are fo precious in the eyes of 
 God, and lb 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 them- 
 felves •, but know, you have to do with Chrift him- 
 felf. Mark that cxpreflion we have in I ft. 37.23. 
 it is fpoken concerning Rabfliekah, Whom hafi thou re- 
 proached t it is not againft He\ekiah, it is againft the 
 holy One of Ifrael : Thofe that have done thus, have 
 lifted up their mouthes againft heaven it felf: They 
 fet their mouthesagainfl the heavens .- Thou haft re- ^n-9 
 proached him that is the hrightnefs 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 treafures of all good in him-, Thou haft caft 
 reproach upon him that muft be thy Judge- At 
 whofe mercy thou lyeft for thy prefent and eternal 
 eftate h Him that is God bleffed for ever, that is the 
 infinite delight of the Father. You miftake, you have 
 Ihotat Chrift all this while : As we read of Oedepm^ 
 he killed his facher Laim Kins* of Thebes, taking 
 
 him 
 
^i6 
 
 Jap.36. 
 
 Objett. 
 Anfto. 
 
 Moses his Choice. 
 
 him for his enemy ^ yourmiftakc is worfe you ftrike 
 at, you reproach Chrift, while you think it is but a 
 poor man, yea your enemy. 
 
 O that ever you fhould be born to do fo much mif- 
 chiefasto caft dirt upon the face of Chrift., furely 
 you kick againft the pricks : It is an argument that 
 you are not a fon of the promife, that you arc a fuc- 
 ceflbr of I/hmael : Thou haft caufe to fear that God 
 will laugh at thy deftrudtion, and mock when thy 
 fear cometh : Thou haft caufe to fear that thou art 
 referved for everlafting fliamc and contempt, unlefs 
 God does humble thee for this dreadful guilt that is 
 upon thee. When you take advantage upon the 
 meannefs of Gods people for to reproach them, you 
 are the men and women that are found guilty in hea- 
 ven for to reproach Chrift. 
 
 But you will fay, There are none fo vile as to re- 
 proach Chrift, nor the people of Chrift for their god- j 
 linefs, it is for their hypocrific. 
 
 Let no man deceive himfelf thus •, for there never 
 was any Devil or man that did reproach godlincfs 
 under the name of godlinefs, but they would put 
 fome other name upon it, under which it might ap- 
 pear vile and contemptible- and in this the men of 
 the world do as the perfecutors did in the Primitive 
 times with the Chriftians , they put the bodies of 
 Chriftians into the skins of wilde beafts, and then 
 they would fet dogs upon them , and other wilde 
 beafts, to tear them : So men do to this day ; they 
 put the profeflion of godlinefs into the mapes of 
 their own conceits , and their own (landers, and 
 their own apprehensions , to make it ugly, and 
 they fall a reproaching and tearing, and run upon 
 
 them 
 
Moses hit Choice. 
 
 them like a company of wilde beafts : And that 
 which thou fayeft is hypocrific, is but the skin of 
 the wilde beaft, thy own nnfliapen conceits, to make 
 thy felf and their adverfaries run upon them, that 
 you may the more freely venture ; becaufe the wilde 
 beafts would not venture upon the body of a man lb 
 freely, but when they faw the body of a man in the 
 ihapeof fuchabeaftas they hated, they ran upon it 
 freely : And lb thou dealeft with Gods Saints in put- 
 ring an unlliapen form upon them, to let out thine 
 heart more freely upon them. But what if that which 
 thoucalleft hypocrific^ God account godliness ? yea 
 know, that this thy afperfion upon godlinefs, to fay it 
 is hvpocrilie, and upon the people of God, to fay 
 they are hypocrites, is the reproach of Gods people, 
 and rhere is a great deal of evil in it more then thou 
 art aware of. In <&€**%$. from verfe 22. and ib 
 on, when Chnft cait out devils, they faid, Hecafis 
 them out by Beelzebub the Prince of devils : well fays 
 Chnft, CaII fins ft a 11 be forgiven unto the fens of 
 men^ and blafyhemies wherewith foever they fha/I 
 blafphemc, but he that Jh a 11 blafpheme againft the Holy 
 Ghoft, hath never forgivenefs, but is in danger of 
 eternal damnation : So that it feems thefe Pharifees 
 had finned the fin again ft the Holy Ghoft ^ in that they 
 faid, He had an unclean Jpirit, becaufe they attri- 
 buted that to an unclean fpirit, which was done by 
 the Spirit of Chrift-, onely they did this againft know- 
 ledge,and in malice : I do not fay that all reproachcrs 
 do fin againft the Holy Ghoft j but if it be againft 
 knowledge 3 and in malice ^confider how near it comes : 
 as their attributing that to an unclean /pint which 
 came from the fpirit of God was it h fo docs not 
 
 thy 
 
 C3p.3<5. 
 
Cap. 3*5. 
 
 2. 
 
 Moses his Choice, 
 
 thy attributing that to hypocrifie which comes from 
 the Spirit of God in fincerity come near it. But laftly, 
 if it be for hypocrifie that thou reproach, and not 
 for godlinefs , then it is for an evil •, if it be for 
 an evil that thou doeft reproach them , then the 
 better thou art, and the better mood thou art in, the 
 more thou wilt reproach them . But we fee the con- 
 trary evident : Wicked men they reproach the god- 
 ly for hypocrifie, as they fay, but they do it when 
 they are in the height of their lufts •, but if they be in 
 a good mood, when they are on their fick beds 
 or death beds, and in their beft condition, they re- 
 proach them leaft •, therefore fure it was the good they 
 reproached, and not the evil. But thus much con- 
 cerning the firft branch. 
 
 Thefecondisthis, it calls for a trembling heart 
 from thofe that (hall rejoyce at the reproaches of 
 Gods people : Perhaps thou art one that wilt not 
 reproach thy felf , yet thou mayeft rejoyce at the 
 reproaches of Gods people : There is a great deal 
 of evil in this : Surely thou haft no love to them, 
 for love does not rejoyce in iniquity , i Corinth, 
 13.6. When the Devil doesfow the feed, thou doft 
 come with the harrows to cover the feed, when thou 
 doft rejoyce in their reproaches. Proverbs 18.8. 
 The words of a tale-bearer are as wounds , and they 
 go down into the innermo ft farts of the belly : It may 
 be tranflated, The words of a tale-betrer are as the 
 words of them tbat are wounded ; That is , The 
 tale-bearers that come and tell you things , they 
 come with expreifions of a great deal of broken- 
 nefs of heart , as if their fpirits were grieved at 
 that they hear, and they fpeak as if they fpoke in 
 
 the 
 
Moses his Choice. 
 
 the defence of them,and then they are as rvottnds h not 
 the wounds of them they fpeak of, but the wounds 
 of the wounded-. And if any come in this way to caft 
 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 them pafs without the 
 leaft queftioning ; for thole 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 arc dif- 
 covered, and this is the work of God. 
 
 i.Iffobethy confcience be convinced 5 that through 
 the concealing of fuch and fuch things, there was a 
 great deal of mifchief done before,and 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 
 fufferby it, is there.a proportionable meafure of grief 
 in thy heart, for the fuffering of Gods name, unto 
 the joy that is in you for the difcovery < 
 
 But thirdly , fuppofe it were one that were near 
 to you • fuppofe it were your Father or Brother^ the 
 Wife of your bofom, the deareft friend you had that 
 were difcovercd, would your hearts rejoyce then * if 
 you rejoyce becaufe God hath glory by the difcove- 
 ry, then would you rejoyce, if the deareft: friend you 
 had were difcovered < 
 
 Fourthly, yea, fuppofe you did fuffer much by this 
 difcovery, that it were much to your prejudice, you 
 mould lofe fomething that your hearts are muchfet 
 upon, would you rejoyce then < 
 
 Fifthly, if fo be that it were for the difcovery that 
 
 vou 
 
 Cap.36. 
 
 Objett. 
 Anfvt>> 1. 
 
 2. 
 
Cap. 3 6. 
 
 Moses his Choke. 
 
 you rejoyce - 7 then you would not rejoyce, that they 
 are difcovcrcd to fuch as will not honor Gods name : 
 You are glad that any know of it, that Gods ene- 
 mies know of it, that will not make a good ufe of it, 
 but will be hardened in their fin, and difhonor Gods 
 name : Take heed you do not deceive your felves, to 
 rejoyce fo in the difcovery of the people of God - 7 
 there is a great deal of evil in it, more then you 
 think of. tfofepb he feared CMary, but he feared the 
 name of God might fuffer, and therefore he would 
 not make her a publike example. 
 
 The third branch is to thofe that are divulgers of 
 the reproaches of Gods people. Coniider what 
 you do, they are the reproaches of Chrift 5 take heed 
 you do not divulge the reproaches of Gods people. 
 Suppofe they prove falfe, do you think that after 
 Gods people have fuffered (o much, this will be 
 enough to anfwer God and Chrift, for all the dirt 
 that hath been caft upon his face, I heard fo •, that 
 the names of Gods people may fuffer much , when 
 they are under falfe reproaches. As it is with a 
 flick 5 a ftick when it is in the water, it looks as if 
 it were broken, pull it out of the water, and it is 
 ftraight : So it is with the names of Gods people • 
 when their names are under reports that go abroad 
 in the world, they look as broken •, but when their 
 names are pulled out from the reports of the world, 
 they appear whole: And therefore take heed of 
 divulging the reproaches of thofe that are god- 
 ly •, You may in this do the Devils work, and car- 
 ry the Devils pack. The Apoftle in i Timothy 3. 
 1 1 . fpeaking of women,fays,T^tf tb ey muft be grave 3 
 not jianderers h The word in the Original is , that 
 
 they 
 
Moses his Choice, 
 
 they milft not be Devils : So that to carry flanders 
 and evil reports up and down, is the work of the de- 
 itl. Again, wilt thou fpread the reproaches of Gods 
 people, when as it is the great work of God to cover 
 the fins of his people? And further, confider, 
 doeft thou ftand in need of fo much covering of 
 thy own fins, and wilt thou have a hand in 
 fpreading abroad the fins of others ? How juft 
 will it be with God to let thee fall into fome grofs 
 fin, and fpread abroad thy fhame, feeing his name 
 and the names of his people are not dear in thine 
 eyes < 
 
 4 5 i 
 
 Cap. 3 7. 
 
 Chap. XXXVII. 
 
 Seeing Chriji makes our fufferings bis, rvejhouldmake 
 his fufferings ours. 
 
 Fifthly, if Chrift will take our fufferings and our 
 reproaches, and make them his ^ then we are 
 to takeChrifts fufferings, 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 himfelf - 7 and fo 
 our burning love to him, and zeal for him, (hould 
 make us take his reproaches upon our felves. Chrift. 
 is many ways reproached in the world, not onely in 
 his perlon, when he lived upon the earth, and in his 
 people • and fo we are not onely to take the re- 
 proaches of Chrift upon us in thefe regards, but in 
 any particular,whatfoever reproach falls upon Chrift 
 any way, let us account of it as our own : When 
 
 the 
 
 Ufa. 
 
Ill 
 
 Cap.37 
 
 Moses his Choice. 
 
 the Doctrine of the Gofpel is reproached, then he 
 is reproached •, when the ways and light that God 
 hath difcovered to his people is reproached, he is re- 
 proached -, when the Ordinances are flighted, when 
 as the blood of Chrift is counted a common thing, 
 and every bafe luft is preferred before it • when as the 
 blefTed authority of Chrift is villified and flighted, 
 either when it is flighted openly or fecretly, if the 
 authority of Chrift be caft off, then he is reproached. 
 Numb. 15.6, 30. When you put a reed into the hand of 
 Chrilt, and bow to him, and fay, Hail King of the 
 zfews : when you mall profefs obedience and fub- 
 jection unto Chrift, and in ftead of a Scepter, put a 
 reed into his hand, then he is reproached. Again, 
 when Gods people walk unworthy of Chrift, then 
 Chrift is reproached. And when Chrift is reproach- 
 ed in any of thefe, let us take them to heart , as 
 throughly , as if we were reproached 5 yea, take 
 them more to heart, becaufe the reproaches of Chrift 
 are far worfe then our reproaches : Thofe that are 
 firft upon Chrift, and then upon us, are worfer then 
 thofe that are firft upon us, and then upon Chrift : 
 To fpit upon the face of a man, is more reproach to 
 the body, then to fpit upon fome other member of 
 the body is a reproach to the face 5 and fo the re- 
 proach of Chrift that is the face of the Church, is 
 .more then the reproach of any other member : And 
 therefore confider, whether your hearts be more 
 broken when Chrift isreproached,then when you your 
 felves are reproached , this is a good fign of grace . 
 And if you demand what fhould be the behavior of 
 a gracious heart, when he is in any company that he 
 bears Chrift reproached in ^ 
 
 I anfwer, 
 
Moses bis Qhoice. 
 
 43? 
 
 Cap. 37 , 
 I. 
 
 Chrift re- 
 pioached. 
 
 I anfwer, Firft, thy fpirit fhould rife in indigna- 
 tion againft fuch defperate evils and wickednefs as 
 this, that any fhould dare to be fo bold as to reproach How a 
 the holy One of God, fuch a blelTed one as Chrift Elbe- 
 is, that is fo infinitely dear to thy foul , and hath havcs 1C * 
 done fo much for thy foul 5 though in our own caufes j^ hears 1 
 we may be quiet and give way, yet when it comes to 
 the caufe of Chrift, it is good for the heart to rife. 
 It is the fpeechof Oeclampaditts to his fellow Mini- 
 fter, Let ourT^eal be hot and 'burning , not when [corns 
 and reproaches are caH upon us, but when the truth is 
 endangered^ and the name of God is blasphemed. Ye 
 have heard that of King Croefus his fon, who though 
 he were dumb all his life, yet when one would have 
 ftruck at his Father, the affection to his Father broke 
 the bars of his fpeech, and he faid, Take heed of kil- 
 ling the King : And fo though we be dumb in things 
 that concern our feives, yet when Chrift comes to 
 be reproached, let our hearts fwell in us and break 
 out. 
 
 Again, look upon them with trembling hearts, 
 that ever the patience of God fhould fuffer fuch 
 wickednefs as this : As they did admire at CMordecai^ 
 when he would not bow to Haman, they held their 
 peace , and wondered what would become of that 
 matter. 
 
 Yea, we fhould, if it were poffible, labor to wipe off 
 all the reproach of Chrift, and take it upon ourielves 
 that wc might rather be (pit upon and contemned 
 then Chrift. It was a brave fpeechof Ambrofe^ he 
 wifhed it would pleafe God to turn all the adversa- 
 ries from the Church upon him f elf ^ and let them fatif- j 
 fie their thirft with his blood : This is a true chriftian 1 
 
 F f heart. 
 
 3< 
 
4H_ 
 
 Cap.37. 
 
 6. 
 
 M o s e s his Choice. 
 
 heart. And therefore if it be for our fakes, and we 
 have any thing in the bufinefs by which Chrift is re- 
 proached , we fhould be willing rather to facrifke our 
 felves, then that Chrift fhould be reproached : And 
 as fonah, when he knew that the tempeft rofe for his 
 fake, fays he, Cap me into the fea .« And fo Na\ian- 
 \en, when contention rofe about him, fays he, Cafi 
 me into the fea, let me lo ferny place, rather then the 
 name of Chrift jhould fitter for me. 
 
 Again, the behaving of a Chriftian fhould be this, 
 it fhould take his heart from his own name, fo long 
 as Chrift is reproached:What though I have efteem? 
 Chrift is not efteemed, he is contemned. I have 
 thefe comforts , and I through Gods mercy want 
 nothing , and my friends cleave to me , and prize 
 me- but Chrift is not cleaved to, he is not prized : 
 and what are all my comforts to me i they are 
 Ichabods , the glory of all is departed from 
 me. 
 
 And further, we fhould be willing to intereft our 
 felves in the canfeof Chrift : when we hear any of 
 Gods people reproached, we fhould not fay, What 
 have we to do with them, let them clear themfelves f 
 but be willing to intereft our felves in it, and take it 
 upon our felves, as if our own name were to be 
 cleared . 
 
 Andlaftly, we fhould labor to wipe away the re- 
 proach of Chrift, in laboring to exprefs the con- 
 vincing power of that grace which is contrary to their 
 carriage for which Chrift is reproached : Such a 
 one is fcandalous, and Chrifts name fuffers in that, 
 let me labor to make up the breach in being fo 
 much the more faithful, and walking in the con- 
 trary 
 
Moses his Choke, 
 
 435 
 
 U[c6. 
 
 trary grace: Such a one is proud,let me be more hum- Cap. 37. 
 blc^fuch a one is covetous, let me be more libcral,that 
 there may be fomewhat to anfwer : As it is faid of 
 the wife Ton, when his father is reproached, he car- 
 ries himfelffo as his father hath wherewithal to anf- 
 wer from his good carriage,P?w.2 7.i i.So let Chrift 
 have wherewithal to anfwer his reproaches from 
 your godly convincing converfation. Suppofe others 
 have caft an afperfion upon the ways of 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 you to fuch an 
 one t is not the breach made up in thofc i And fo 
 much for that Ufe. 
 
 Sixthly, we mud not onely labor to wipe away 
 the reproach of Chrift : But if Chrift have fuffered 
 fo much/# 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 
 we to fet up the name of Chrift < 
 
 Firft, in holding forth the beauty and glory of 
 the Spirit of Chrift in our lives, that though Chrift 
 be reproached in others, he may be glorified in us : 
 Others may be forced to fay in their conferences, 
 Bleffed he God that ever I farv fuch men : I never 
 fawthe graces of Chrift (hine more brightly in any, 
 then in them. And then fet up Chrift, in fpeaking 
 all the good we can of Chrift, in bringing others 
 in love with him : As they in the Canticles faid, 
 What is thy beloved more then another beloved £ fays 
 me, My beloved is the chief est among ten thou fands. 
 Again , let us fet up the Ordinances of Chrift , 
 therein appears the honor of Chrift , and let the 
 Ff 2 beauty 
 
 i. 
 
 How we 
 
 may ho- 
 nor Chrift 
 in the 
 ■vorld. 
 
 2. 
 
 / 
 
Cap.37. 
 
 Moses his Choke. 
 
 Ufej. 
 
 beauty of his holinefs appear in his Ordinances,that 
 men may lay, Blefj'edare the people that are infucha 
 cafe. Fourthly, let Chrift have the honor of our 
 names, and ofall our comforts : Surely if he have the 
 fhame of our reproaches , he ihould have the ho- 
 nor of our honors : if he have the pain of our fuf- 
 ferings, furely hemuft have thepraifeof our com- 
 forts : Chrift hath a fhare in our forrows, mall he not 
 have a fhare in our comforts? when we are 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 mould be (aid, Chrift 
 hath had more dilhonor by you, then he hath had 
 honor 1 
 
 Seventhly, If Chrift fuffers in all our fufferings, 
 hence we learn not to rufh into fufferings, before we 
 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 rufb into 
 fufferings when we pleafe, though it mould be in the 
 caufe of Chrift. Indeed if wefuffered alone, we 
 might venture, but becaufe Chrift is interefled in 
 it, we 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 is not yet come • 
 becaufe it is in a good caufe you think you may fuf- 
 fer in it , but confider, is Chrifts time come i In 
 Proverbs ro.io. itisfaid, He that winketh with the 
 eye caujeth forrow^ but a prating fool jhall fall. When 
 a man is loth to ftandfor thofe truths of God that 
 fhall bring him into fuffering, he winks : He that 
 winketh with the eyejaufeth forrow, he-will bring for- 
 row to his heart. But others will fay, We will not 
 
 wink 
 
Moses his (Twice. 
 
 437 
 
 wink with the eye, it is the caufeof God, and we Cap.37. 
 will Hand for it, but a prating fool Jhall fall. A true 
 man may ride in the rode, and fear no danger, yet 
 he will not willingly ride into dangerous places , 
 and fo a man is not to ride into danger. As now if 
 you be partners with another, you cannot give 
 what you will, becaufe it is not your own, but it is 
 your partners too. If a man have a cottage of his 
 own alone in a field, he may fet it on fire, but if he 
 fet his own houfe on fire in the town, it may coft him 
 his life, becaufe others are intcreffed in the da- 
 mage as well as himfelf. Again , if Chrift do 
 call, we muft go freely, becaufe they are the fuf- 
 ferings of Chrift. It is reported of Peter in Ec- 
 clefiaftical Story, that he was coming out of Rome 
 for fear of fuffering •, and as he was coming out 
 of the gates, he met Chrift, and he asked Chrift 
 wherefore he came •, fays he, I come to be crucified^ 
 then he thought Chrift came to be crucified in 
 him, and therefore he went back and refolved to 
 fufTer , and fo he was crucified. And fo though 
 we be fhy of furfering, yet if we know Chrift calls 
 to it, we muft yield, as being willing to furTer in us. 
 
 But when are we called < 
 
 There is an ordinary call,and an extraordinary call. 
 The extraordinary call is by the Spirit : And that is 
 firft , when there are none that will ftand for the 
 caufe of God in an ordinary way. Secondly, thofe 
 that God calls extraordinarily, are fuch as have ex- 
 traordinary graces : They adt not their own natural 
 boldnefs, but are carried beyond it by a mighty work 
 of Gods Spirit: And therefore thoumayeftiufpecl: 
 thy fclf, that thou art not called extraordinarily, 
 
 Anfw. 
 
 Ff 
 
 but 
 
4|8_ 
 
 Cap.37. 
 
 When we 
 are oiled 
 to ftifter- 
 ing. 
 
 Moses his Choice. 
 
 UfeS. 
 
 but after much humiliation, and much abilities to 
 deny thy felf. 
 
 But for a-a ordinary call • Firft, then we are cal- 
 led when if we do not fuffer, Gods caufe will fuf- 
 fer. Secondly, when God docs take away the means 
 and helps of delivering us from fuffering. Thirdly, 
 the more helps are taken from us , the more we 
 rinde the conlblation of GoJs Spirit come in- 
 to us. 
 
 But when helps are taken away, and the Spirit of 
 God does abfent it felf, fhall we fear then that we are 
 not called < 
 
 Some think , furely they muft not fuffer , then 
 they mail betray Gods caufe : If they do, becaufe 
 they do not finde God prefent with them : If God 
 do give you a fair way to efcape when his pre- 
 tence is gone, you may take it \ but if he fhut you 
 up that you cannot efcape , you may comfortably 
 go on •, though now he be gone , he will return 
 again-, as it was with Mr. Glover, who wanted the 
 prefence of God even till he* came to the Stake, and 
 then he clapt his hands and ;cryed, He is come, be is 
 come. 
 
 The laft Ufe of the point is this , If Chrift fuf- 
 fer in his people, and if all the evil you caft upon 
 Gods people is Chrifts, then all the good you do 
 to them is Chrifts : If when you fpeak evil of 
 Gods people and reproach them , you reproach 
 Chrift 5 then when you fpeak well of Gods peo- 
 ple, you fpeak well of Chrift : If when you perfe- 
 cute Gods people, you persecute Chnft • then when 
 you relieve Gods people, you relief Chrift-, 
 thrift will own the good that is done to hispeo- 
 
 P 1 ^ 
 
Moses his Choke. 
 
 pie, as well as the evil: And therefore as the ar- 
 gument once was, Relieve all ft rangers^ for Tome 
 unawares have done good to Angels ; So now, do 
 all the good you can to Gods people, for un- 
 awares you may do much good to Chrift. And thus 
 I have rlnifhed the fecond point -from this Verfe, 
 That the reproaches of Gods people are the re- 
 proaches of Chrift. Now we are to proceed to the 
 third. 
 
 C h a p. XXXVIII. 
 
 ^gracious heart hath a high efteem of reproaches in 
 the caufe of Chrift. - 
 
 THat a gracious heart hath a high efteem of 
 the reproaches of Chrift, he highly eftecms 
 of every difefteem he fuffers for Chrift: 
 Andnotonely bears reproaches and^furferings pa- 
 tiently ,but triumphingly $ he is not onely contented 
 with them, but counts himielf enriched by them. 
 This is a great riddle and myftery to the world, that 
 Sufferings , Troubles , Miferies and Reproaches fhouid 
 be rcjoyced in, and efteemed highly of. We are 
 to underftand by reproaches is this point likewiie, 
 not onely flanders , and mocks , and fcorns , the 
 fufferings of Gods people in their names formally, 
 but materially their fufrerings, they fuffer for.Chrift, 
 upon which they come to be contemned : So that 
 whatioever Gods people do fuffer in the caufe of 
 God, and for Chrift , they have high thoughts of 
 it : If God mould give unto them all the riches and 
 
 Ff4 honors 
 
 _4J9_ 
 
 Cap. 3 8. 
 
 Point. 3. 
 
44°_ 
 
 Cap. 3 8. 
 
 a.V(JUt- 
 
 Moses his Choice. 
 
 honors of the world, they could not count them- 
 felves fo enriched as they do by rheir fufTerings. For 
 men to be enriched by the glorious things of heaven, 
 this is no wonder 5 but to be enriched by their fuf- 
 ferings and reproaches, this is the great wonder of 
 the world, that onely thofe that have the Spirit of 
 God are acquainted withal. Says St. Paul'mRom. 
 5.3. We glory in tribulations : There is a patient 
 bearing of tribulation, and a rejoycing in tribulation, 
 and glorying in tribulation •, now they did not onely 
 bear therrrpatiently, and rejoyce in them, but they 
 did eiteem them their glory. It is a notable fpeech 
 in K-Affs 5.41. It is faid of the Apoftles when they 
 were called before the Comedy and were very ill 
 handled, They departed from the Conned, rejoycing 
 that they were counted worthy to fuff'er frame for his 
 name • to be worthy of fhame, is a ftrange kinde of 
 phrafe : But in the Original it is, They counted it ho- 
 nor to be dishonored. In Luke 6.22,23. y ou nave an0 " 
 ther Text to (hew forth unto us this truth clearly , 
 Blejfedare yon when men fhall hate you, and when they 
 jhallfeparate you from their company, and [hall reproach 
 you, and caft out your name as evil, for the Son of mans 
 fake: Here is an expreflion of the greaceft diihonor 
 that can be to Gods people: What mould they do 
 then i Rejoyce in that day^ and leap for joy, for, be- 
 hold your reward is great in heaven : As if Chrift 
 mould fay, I do not bid you bear it patiently , but joy- 
 fully,znd more then an ordinary joy, leap for joy. And 
 that is remarkable of St. Paul, in 2 Cor. 1 1 . where 
 he reckons up many things to vindicate his Apoftle- 
 fhip , wherein he was equal and above others •, 
 you mall finde they are his fufferings principally he 
 
 endured 
 
Moses bis Cboice. 
 
 endured for Chrift, at verfe 25. K^ire they the Mini- 
 fiers of Chrift, Ifpeak as a fool , / am more : in labors 
 more abundant, in firipes above meafure, in prifons 
 more frequent, in deaths oft ; now this is brought to 
 fhewthc dignity of his Apoftlefhip ; and therefore 
 in the conclulion at verfe 30. when he was put upon 
 glorying, he fhews what he moft gloried in : iflmufl 
 needs glory, I will glory in things that concern mine 
 infirmities ; by infirmities we are not to underftand 
 the infirmities of fin, but his weaknefs, and evils that 
 he endured for Chrift. And fo in chap. i2.ver. 10. 
 Therefore I take plea fare in infirmities, in reproaches, 
 in persecutions ^ in diBreffesfor Chrifls fake. 
 
 And thus the people of God in former times 
 have much gloryed in that they have fuifered in the 
 caufe of Chrift. It is the fpeech of Tertullian, 
 Your cruelty is om glory. We read of tender mothers 
 beholding their childrcns fuffering death for Chrift 
 as their Trophees and Triumphs, and delighting in 
 their laft breathings, as in moft melodious mufick. 
 And it is reported of Balilas, when he was to dye, he 
 required this favor, to have his chains to be buried 
 with him as the enfigns of his honor.lt was the maner 
 of the Romans, when any had received any wounds 
 for their countrey, they would ffiew 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 feems to argue, Let 
 no man put me to bufmefs, I bear about me the marks 
 of the Lord^fefm. And Ignatim profeffed, he had 
 rather be a (JAlartyr then a (JMonarch. And Pru- 
 dentius tells us of the Martyrs in his time, and efpe- 
 
 cially 
 
 44^ 
 
 Cap. 38, 
 
 'AJbh 
 
 Qrudclitu 
 
 rca nojtra, 
 Ttrtul. ad 
 Scapul. 
 
 Speflubut 
 U1.1 fileo- 
 rii f inter & 
 tot tropbia 
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 thim voci- 
 bm tavqna 
 pfullentium 
 xntibm 
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 athera.rn 
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 A mbroG 
 vflSc. 1. 1. 
 16. 
 
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 irccr un- 
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 n.i iitqiie 
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 rn ultima 
 mors Cbri- 
 
 lianii Lu 
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 lis hymnC 
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 VjTiccnti. 
 
 Vincenri- 
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 races cjje 
 QbriAixkii 
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 :!vrusTo. 
 d.p. >« 5 . 
 ' c Comu 
 MartyfH. 
 
 Mo 
 
 S E S 
 
 hit CI. 
 
 yotce. 
 
 cwMyotVincentiw^ that the great * torments that 
 were preferred to them, were but fports and plays to ■ 
 them, they delighted themielves in thole things they 
 fufFered for Chrift, they trod upon burning coals as 
 if they had trod uponrofes. Audio in the Primi- 
 tive time they were wont to call Martyrdom by that 
 name, The "crown of CMartyrdom. I defer e to know 
 nothing, fays St. Paxl^ but Chrijl and him crucified. 
 And we know how fuperftitiouily they did life the 
 Crofs of Chrift in former times, and how high re- 
 fpeft they would give unto a piece of wood that Chrift 
 was crucified upon y yea, if they had but that piece 
 of wood in imagination : what a deal of bufinefs 
 was there made by Con (tontines mother about the 
 Crofs of Chrift ? Certainly it grew upon this, it was 
 but the abufe of the high efteem that the people of 
 God had of fufferings. The Emperor Baldwyn ■ 
 thought himfelf bleft, if he had but a piece of the 
 Crofs of Chrift t, that he would carry about wich 
 him in his arms. It is reported of one King of Eng- 
 land, that he beftowed as much upon a Crofs, as 
 the Revenues of his Kingdom came 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 • namely, of the fufferings they endured 
 for Chrift. 
 
 QueB. But you will fay, wherein does it appear, 
 and how comes it to pafs, that Gods people do foe- 
 fteem of their fufferings for Chrift t 
 
 Anf. There are great riches in them:Firft,the riches 
 of evidence : Secondly, the riches of preferment : 
 Thirdly, the riches of employment : Fourthly, riches 
 
 of improvement : Fifthly, riches of 
 
 experience : i 
 Sixthlv, I 
 
Moses his Q)oice. 
 
 Sixthly, riches of pomifes : Seventhly, riches of 
 comforts : Eighthly, riches of glory. 
 
 Firft, they are great riches, becaufe they have rich 
 evidences from them, and that in thefe four or five 
 particulars. 
 
 Firft, by the fufiferings they fuffer for Chrift, they 
 have an evidence to themfelvcs, that the way they are 
 in is the right way : They have reproached the foot- 
 fteps of thine anointed • there was a time when they 
 walked in the ways of fin in their footfteps, and then 
 they were never reproached •, but now they have 
 changed their way, and walk in the footfteps 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 mould mifcarry in his way, he were 
 undone : If one mould tell him ibme marks of the 
 way 5 as you go you fhail meet with fuch a dirty lane, 
 and iiich a craggy mountain-, though he would be 
 glad they were not, yet when he comes at them he is 
 glad, becaufe they are figns of the way he muft go. 
 Straight is the gate , and narrow is the way that leads 
 to life. Mafter Bradford made rife of that place 
 when he came to the Stake, and looked upon his fuf- 
 ferings as an evidence to him that he was in the right 
 way. 
 
 Secondly, they are an evidence to him of that dif- 
 ference that God hath made between others and him: 
 there was a time, when as other men could clofe with 
 me, and agree with me •, now fee what a difference 
 there is,they nothing but contemn me and defpifeme - 
 I might have gone on and have been a {corner and a 
 mocker as they are •, O the diifcrence that Go.' 
 made between me and them ! that God mould call 
 
 me 
 
 44J_ 
 
 Cap. 3 8. 
 
 I. 
 
 I. 
 
 Dura vi.lc- 
 cur, (dip- 
 I'd cji tut J. 
 via alix 
 forte deli- 
 
 ins bibct, 
 
 c.t Utrom- 
 ■r.is flew 
 
 it, An-. 
 
 n W. i6. 
 
 Igo vifi il- 
 los tumul- 
 tus videre i 
 
 aba Dei 
 in muido 
 >io?i cjfe ii- 
 ccrcm. Lu 
 
 hcr. 
 
 2. 
 
444 
 
 Cap. 3 8. 
 
 • 4>uoi 
 lignum mi 
 j or h gloria 
 eft onuses 
 karctict 
 letsfiantur 
 Hyeron. 
 id Angu ft 
 Epift. 25 
 inter Epi- 
 ftohs Au- 
 guftini. 
 
 3- 
 
 Moses bis Choke. 
 
 4- 
 
 me from them, who was as vile as they; andfuffer 
 them to be reproachcrs of godlinefs, and make me a 
 fufferer for godlinefs ! tferome * writ to ^Auguftine, 
 that it was a great fign of glory to him, that all He- 
 reticks 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 prove 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 profpe- 
 rity, and have the defire of my heart,wherein appears 
 my love to Chrift? but now when I am called to 
 J differing , and to part with much for Chrift, here is 
 an opportunity to ihew I love Chrift for himfelf^ihax 
 my love to him does not depend upon any thing that 
 I gain by him in the world. The Apoftle fays, The 
 trydl of your grace, he fpeaks of faith, is more pre- 
 cious then [ilver and gold : and not onely your grace 
 is more precious 5 but the tryal of grace is more 
 precious then gold and filven A gracious heart 
 does rejoyce much in evidencing love to Chrift • 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 he rejoyce. And 
 \ikewife the power of grace is manifefted : as David 
 faid to the King Achifb^ Thou malt know what thy 
 fervant can do ♦, and fo a gracious heart thinks here is 
 an opportunity to manifeft the ftrength and power 
 that is in grace. 
 
 Fourthly, they are an evidence that much good is 
 done, that Satans kingdom is fhaken •, in fufferings 
 we fee the rage of the Devil, and he rages then moft 
 
 when 
 
Moses his Choice. 
 
 445 
 
 when he fends moft oppofnion to his kingdom-,where- 
 forethofe againft whom he rages moft, may have 
 hereby evidence that they were moft inftrumental a- 
 gainft him : / rejoyce, fays Luther^ "That Sat An does [o 
 rage and blajp heme, as often as I do but touch him : he 
 took it as an argument that 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 will fpare him when others (hall fuffer from 
 his wrath. Certainly, the more any one is called to 
 fuffer inthecaufeof God, and when he find es his 
 heart ready and willing to yield to God in fuffering, 
 the more evidence may he have to his foul, that when 
 others ihall be called to fuffer from Gods wrath, he 
 mall be fpared : and this is the bottom of the prayer 
 of the Pfalmift, Pfal. 85?. 50. Remember Lord, the 
 reproach of thy ferrvants • how I do bear in my bofom 
 the reproach of the mighty people, I read of one Ef- 
 ce /#4,being condemned to be ftoned to death, and all 
 the people were ready to caft ftones at him •, and his 
 brother came, and run in, and mewed 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 fafeguard thee in the time of trouble : when 
 the Lord goes out in his wrath, he will fct his mark 
 upon thofe that he will fave - 7 and none more notable 
 marks, then the reproaches and fufferings they bear 
 for Chrift. This was Jeremiahs plea before the 
 Lord, chap. 15. ver. 5. O Lord thou knowefl^ remem- 
 ber me and vifit me^ know that for thy fake I have 
 fuffer ed rebuke, 
 Laftly, 
 
 Cap. 38. 
 
 " Gdi'.dco 
 fie Sauna 
 imd^tiari 
 & bhjpbe- 
 marc quo- 
 tics ii mc 
 tangitur. 
 Luther 2. 
 Epift. ad 
 Amfdorfi- 
 um. 
 
 5- 
 
44^ 
 
 Cap.38. 
 
 6. 
 
 Moses his Choice. 
 
 Xovm 
 ^lorim 
 nibiiiMiii- 
 'ias quoi 
 'Aiutcr 
 prhicipum 
 .occr qui- 
 tes mibi 
 glorias b'k 
 innii Suta 
 •xcitavic. 
 'Atnajori 
 
 miamatti 
 
 nut vulnc- 
 •x. Hicro 
 nym. ad 
 imicum 
 .egiotum 
 l(t enim 
 edyj. dig- 
 it io ttixm 
 ■■(intiimeUa 
 dJUi er H- 
 
 ^xri Chry 
 oft. in 
 \dx 
 
 rlom. 39. 
 'i confeffcr 
 .crust? 
 Uufirti de 
 [uo von c- 
 ■ubefcit 
 ZcclefUy 
 ed glorix- 
 \ur. Cyp. 
 Ep. 6. 
 
 Ladly, it is an evidence of falvation, Phil. 1. 28. 
 not that all that differ fhall be faved : but a gracious 
 heart that differs in a gracious Chridian maner, hath 
 Godfealingtohimbyhisfpirit in his fufferings, his 
 falvation. "Putthefe together, and we fee one caufe 
 why we fhould count the reproaches of Chrifi great 
 riches, yea, this is greater riches then the riches of 
 Egypt. 
 
 Secondly, the reproaches and fufferings which we 
 endure for Chrid, are riches of preferment. It was 
 a fpeech of Ignatius^ when he was to fuifer, It is bet- 
 ter for me to be a Martyr^ then a Monarch. Epift. 12. 
 ad Romanos, Eufeb. 1. 8. c. 7. To be preferred to 
 honor, is counted great riches : now there is a pre- 
 ferment of Gods people here, thefe three or four 
 ways : Bafil upon that famous Martyr Bar-aam,fays, 
 he rejoyced in flripes as in honors, he exulted in 
 the fevered punifhments, as if p&clarabravia ■ acce- 
 peret. 
 
 Fird, the Saints look upon this as high preferment, 
 becaufe it is a tedimony that God hath a high edeem 
 of them : God does not ufe to call thofe that are 
 weak and mean to great fufferings, but his fcrvants 
 that are mod eminent •, God will difpofe of the con- 
 ditions of his people, fuitable to their difpofitions, 
 therefore he will not call thofe to the dronged work 
 that are weaked. A Captain does not call out his 
 mean Soldiers to a notable enterprize, but he calls 
 out his mod able couragious Soldiers 5 and the more 
 defperate the enterprize is, the more honor the Sol- 
 dier thinks it to be called out : fo the greater work 
 God calls one to, the more preferment is in it; and 
 we have caufe to admire that God fhould deal fo with 
 
 us 
 
Moses his Choke. 
 
 us his poor creatures, rather then others 5 as if we 
 were fitter then" others : though we cannot fay we 
 are fitter, becaufc we are conicious to our felves of 
 fo much weaknefs-, but God honors us as if it 
 were fo. 
 
 Secondly, by this wc come to be honorable in the 
 eyes cf the Churches, and the Saints of God: no- 
 thing makes Gods people more honorable in the 
 eyes of the Saints, then when they are called to fuf- 
 fer much for God. And fo in the Primitive times, 
 they efteemed much of the Martyrs, even too much. 
 Chryfostom a fpeaking of Babylas the Martyr, calls 
 him a great man, a man to be admired, and fays, /// 
 may call him a man : and Tertullian b writing to fome 
 of the Martyrs, fays, lam not worthy to /peak toyvn : 
 he writes that it was a cuftom of fome in thofe times 
 to creep to the Chains c of the Martyrs, in a way of 
 honor to them. Bajil* fpeaking of the forty Mar- 
 tyrs, breaks out into this exprenion,<9 blejjed tongues 
 which put forth fuch a confefpon, as the ayr receiving 
 it was even made holy by it. You muft fuppofe the 
 expreffion to be hyperbolical,yet fo as iliews how ho- 
 norable the CHartyrs were in their profeiTions of 
 Chrift. 
 
 Thirdly, it is a greater dignity in fome degree then 
 God puts upon the Angels in Heaven • the Angels 
 glorified God in away of fervice, but the Angels 
 and Saints in Heaven have not this way to glonfie 
 God, they are not called to fuffer in the caufe of 
 God. 
 
 Thirdly, the reproaches we fuffer for Chrift, are 
 riches or imployment : in this they are called to be 
 imployed in the greateft work that God hath to do 
 
 in 
 
 447 
 
 Cap. 3 8. 
 
 a Mignv.i 
 ntqus td- 
 ■niribilis 
 virfi mo do 
 viri nomine 
 lifignire 
 Hum fa 
 :(i Chrif. 
 CXatione 
 :ontra 
 gentiles. 
 b Non 
 ■ 1'iiv.i (urn 
 ut ves 
 •IhfLir. 
 c Reptire 
 id vinculx 
 Beacui 
 liuqutsfut 
 mi -jcce 
 ijimimi- 
 'eruntqua 
 \ct quiderr. 
 ccipicns, 
 jeer 
 
 Horn in 
 4-rMarryi 
 Thirdly, 
 he honor 
 hey have 
 in confor- 
 mity to 
 Chnft. 
 
Cap. 3 8 
 
 * Gloriofa 
 ■voce Vcum 
 confejft qui 
 in cur cere, 
 Cypr. Ep 
 
 Hifum u- 
 tilijfimi 
 credentibw. 
 qui fust ch 
 nocentijfi- 
 mi, modo 
 rcciefera- 
 tur, Luth 
 beatem 
 Ecclefiam, 
 quam tern- 
 poribus no- 
 \\rti glori- 
 ofus Mar- 
 cyrumfan- 
 guU illu- 
 jirat, erat 
 in epertbus 
 ftattii Can- 
 dida, nun 
 ficiiejl in 
 Manyrwn 
 cruorepur- 
 jurca j fio- 
 ribta ejus 
 ncc lilia 
 vec rofx 
 defunt, de 
 openbm co- 
 ror; a Candi- 
 da, dc pa (ft 
 one purpu- 
 rex, Cypr 
 Ep. 9 . 
 
 Moses his Choice. 
 
 in the world; there are no people in the world imploy- 
 ed fo to fet out Gods praife, as they are that are cal- 
 led to fufTer •, this is the lowed fubje&ion that can be 
 to God, but the higheft honor. . 
 
 And they are called to be maintainers of the truth 
 of God. Says Calvin upon this argument, What are 
 w e poor worms, full of vanities and lyes jhat we Jhould 
 be called to be ynaintainers of the truth ? The great 
 caufe of Gods truth, is maintained efpecially in 
 Gods peoples fuftering for the truth : Here is a 
 glorious contending for the faith of God that 
 is delivered to the Saints. Thofe who are in Pri- 
 fon , fays Cyprian *, Confefs God with a glorious 
 voyce. 
 
 Again, they are imployedin bringing credit to 
 the Church of God - 7 Gods people that fuffer, are 
 a great honor to the Church of God : whereas 
 Apoftates do difgrace the Church of God ^ thofe 
 that ftand out in the defence of the truth in furTering, 
 make up that honor that the Church hath loft : 
 thefeare great employments. A gracious heart ac- 
 counts it as great riches to bring honor to the 
 Church, as to have honor himfelf : of which be- 
 fore. It is a notable expreflion that Cyprian hath, to 
 fet out the honor the Church hath by fuch who fuf- 
 fer for the truth •, bleffed Church , which in our 
 times is ?nade glorious ^ by the glorious blood of the 
 Martyrs ^ it was white by the works of the brethren, 
 now it is purple by the blood of Martyrs • there are 
 neither Lillies nor Bofes wanting in her flowers • 
 white garlands from their works ^and purple from their 
 fuffermgs. 
 
 Fourthly, they are riches of improvement : Firft, 
 
 grace 
 
Moses his Qioice. 
 
 grace is improved • grace is never fo improved, as 
 it is at that time when a foul fuffers for Chrift: \ * they 
 moil profit me, lays Luther, who fpeak worft of 
 me i as oppofition of fin in the wicked improves 
 their fin,fo oppofition of grace in the godly improves 
 their grace : Luther us pajcitur convitiis 3 Luther 
 made reproaches his fooa,he was nouriihed by them: 
 virtutemintelligo animofam ejr excelfamquam inci- 
 tat quicqnidinfejlat^ Sen. Ep. 72. Secondly, here is 
 improved whatfoever Gods people do enjoy, that 
 they are willing to lofe 3 no fuch improvement of a 
 mans credit or eftate, as the lofs of it for Chrift : if 
 we would devife how we mould improve and lay 
 out all our talents for God, we cannot lay them out 
 better - 7 we lhall quickly gain from five to ten here : 
 If men know how to improve their flocks to the ut- 
 moft, they count the knowledge of that way, more 
 then if a man had given them many hundred pounds: 
 we come to improve all that we have in a glorious 
 maner, w T hen God calls unto fuffering. Thirdly, by 
 fuffering Gods people come to improve the malice 
 and rv ickednefs that is in the Devil and men-, that is 
 a great improvement, when I can turn the malice of 
 the Devil and wicked men into my riches. It is a 
 notable fpeech that one Vincentim had of his Per- 
 fecutors , Never any man didferve me better then you 
 ferve me •, and he told them what a great deal he did 
 get by their malice \x\ perfecuting of him: if a man 
 were able to turn dirt into riches, how would that 
 enrich a man $ but to have that which can turn the 
 dirt of wicked men and the Devil into our riches, 
 thatmuftbea rich thing. Again, achildeof God 
 never improves his time fo wel, as when he is differing 
 
 for 
 
 449_ 
 
 Cap.38. 
 
 xi'hc p/o- 
 fuvt, qui 
 net fojlmi.' 
 mimineru'. 
 Luth. Ep 
 id Spah- 
 cinum. 
 
 Gg 
 
45°_ 
 
 Cap. 3 8. 
 
 5- 
 i. 
 
 2. 
 
 3' 
 4- 
 
 Moses his Choice. 
 
 for God, when he is a doing good, he is improving 
 his time, but when he is fuffering 3 he does as much in 
 a little time, as he was doing a great while before 5 
 God docs much reckon upon the time of his people 
 in fuffering. 
 
 Fifthly, fufferings and reproaches are riches of ex- 
 periences. As firft, when they are called to fuffer for 
 Chrift, to be reproached for Chrift, they have expe- 
 rience of Gods power in upholding them. Secondly, 
 experience of the ways and many paiTages of the 
 providence of God towards them in all their fuffer- 
 ings. Thirdly, they come to have experience of the 
 working of their own hearts. And laftly, they come 
 to have experience what it is to be in a fuffering con- 
 dition : men have another apprehenfion of a fuffering 
 condition before they are called unto it, then when 
 they are called to it y and therefore they are ready to 
 fay, 1 never knew what a prif on meant, and what re- 
 proaches meayit till now ,1 do not finde that in them that 
 I was afraid ofynd thefe experiences are great riches. 
 
 Sixthly, reproaches and fufferings bring in nchpro- 
 mifes, and they bring in a great deal : O that Chri- 
 ftians did but know their riches in regard of the pre- 
 cious promifes, i Pet. 1.4. Every promife is. a pearl 
 to enrich Gods people withal, and where there is 
 true grace, that foul does count it felf more enriched 
 by the promifes, then by any trading. Now the fro- 
 wifes that are fo rich unto a gracious hcarc, they are 
 of divers forts •, As firft, the promife of Gods ^re- 
 fence with them, and they count thofe promifes to 
 be rich things : as the promife of Gods gracious f re- 
 fence y and the promife of his glorious pre fence, and 
 the promife of his abiding pre fence. For his gracious 
 
 promife^ 
 
Moses his Choice. 
 
 promife, in I fa. 43. 2. When thou pafj "eft throw the 
 waters, I will be with thee , and thorow the rivers , 
 they Jhall not overflow thee-, when thou walkeft thorow 
 the fire thou jhalt not be burnt, neither fhdll the flame 
 kindle upon thee. Again, his glorious pre fence and his 
 abiding f re fence , for that you have one promife 
 take in both together, 1 Pet.^.i^.Ifyoube reproached 
 for the name ofChrift, happy are ye, for the Spirit of 
 glory and of God refteth upon you 5 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 are re- 
 proached for Chrift, that is, The glorious Spirit of 
 God, the Spirit of God in a glorious maner. Second- 
 ly, the Spirit of God and of glory refts upon you, it 
 does not pafs away, but refts 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 direction : fays Chnft,Take 
 no thought when you are called before rulers for my 
 names fake, how or what you fljalljpeak. for it fiall be 
 given you in that fame hour what you full fpeak. 
 Thirdly, there are promifes of afftftance -, / will be 
 with you to the end of the world. Fourthly, there is 
 a promife of acceptance • Be that for fuketb houfes, or 
 brethren, or fifters, or father, or mother, or wife, or 
 children, or lands for my names fake, fliall receive a 
 hundred fold, and inherit eternal life. Fifthly, a 
 promife ofblefftng • Blejjedareyou when men revile 
 youandperfecute you, and fay all maner of evil faljly 
 on you for my fake . Sixthly, a promife of a King- 
 dom . If we fuffer with him, we pall likewife reign 
 with him, Luke 22. 28,29. Te are they which have 
 continued with me in my temptations •, and, / appoint 
 - G g 2 unto 
 
 45 l 
 
 Cap. 3 8. 
 
 y. 
 
 6. 
 
Cap. 3 8. 
 
 Mo 
 
 S E S 
 
 his Ch 
 
 OiCC. 
 
 egofempcr 
 dcfidcruvi, 
 Guliel. 
 Paril. de 
 moiibus. 
 •Ad epultu 
 (? nupiM 
 ire fc dixit, 
 cum ad car 
 ceres £7* 
 tormchU 
 iret, apud 
 Lutheiutxi 
 
 unto you a Kingdom, as my father hath appointed unto 
 me : the appointing of: a Kingdom follows upon 
 their continuing with Chrift in temptation. Brethren, 
 God prormfes much to thofe that lhall be fenfible of 
 the reproaches of others, much more when thou thy 
 felf fuffcreft in the caufc of Chrift. In Zeph. 3.18. 
 1 will gather them that are forrorvful for the folemn 
 x^Aftembly • time was, when the folemn Affemblies 
 of Gods people, their gathering together to hear a 
 Sermon was their reproach, and they were contemn- 
 ed by many : were you ever in any place where the 
 Affemblies of Gods people were reproachful, and 
 was this a burthen to your fouls, and grievous to you? 
 mark the bleffed pnomiCe^Irvill gather them together: 
 but to be reproached our felves, and to bear our re- 
 proaches in a Chriftian maner, great and rich promi- 
 ses are made unto it. 
 
 Seventhly, in reproaches and fufferings for 
 Chrift, there are rich confolations $ never fuch confo- 
 lation let out to a gracious heart, as when it is under 
 reproaches and foreft perfections : if ever Chrift 
 does turn water into wine, it is the tears of Gods peo- 
 ple that are turned into wine of confolation. Bafil 
 in his Oration for Barlaam that famous Martyr, fays, 
 He delighted in the clofe Prifon,as in apleafant green 
 meadow, and he took pleafure in the feveral inventi- 
 ons of tortures ^as in feveral fweet flowers. And Vin- 
 centim the Martyr (peaking of the great things he 
 fuffered for Chrift, hath this expreffion, / have al- 
 ways defired thefe dainties. Luther reports or that 
 Martyr, St. Agatha, that as me went to Prifons and 
 Tortures, me faid, ibe went to Banquets and Nup- 
 tails. And lames Bainham faid when they kindled the 
 
 fire 
 
M o s £ s his Choice. 
 
 fire at his feet, Me thinks you ftrew rofes before me. 
 And Mr. Saunders hath a moft full expreffion of his 
 confolation, he felt a wonderful fweet refrefliment 
 flow from his heart unto all the members of his bo- 
 dy, and from all the parts of his body to his heart 
 again. And that Martyr Hawks , lifts 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 
 a fpecial fruit of the Spirit of God 3 and of glory J of 
 which St. Peter fpeaks, i Pet. 4. 14. If ye juffer re- 
 proaches fappy are ye, the Spirit of G od and glory refts 
 upon you, 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 punifhment to others,he irradiates to you with his 
 bright and eternal light. Fob is idem qui Solem fecit 
 wajus in care ere lumen fuit horribiles ceteris at que 
 funeftas panalis loei tenebrous dterna ilia & Candida lu- 
 ce radiante, Cyp. Ep. j6. 
 
 Eighthly, in reproaches and fufferings there arc 
 riches of glory both before the day of Judgement 
 and after : riches of glory before-, if fo be that opinion 
 of fomc be true (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 there be not a truth in it, I confefs 
 I cannot make any thing of many places of Scripture, 
 Rev . 20. 5 . But the reft of the dead lived not again till 
 the thoujand years were finifhed. This is the fir ft r e fur- 
 re ti ion. Ble ffed ejr holy is he that hath part in the fir ft. 
 refurreclion 3 on fuch the fecond death hath no power , 
 
 G g 3 but 
 
 453 
 
 Cap. 3 8. 
 
i 5 ! 
 
 Cap. 3 8. 
 
 Moses his Choke. 
 
 but theyfhall be Priefls of God, and of Chrift, and fall 
 reign with him a thoufand years. I know this is ordi- 
 narily interpreted of the refurrection/rowy*;* to grace , 
 and reigning with Chrift a thoufand years, that is, 
 reigning with him in Heaven ) but this cannot be the 
 meaning of the Text 5 this thoufand years muft be 
 before the day of Judgement, becaufe Satan muft be 
 loofed after: now if this prove to be true, Othe 
 riches of glory, that thofe that fufferfor Chrift (hall 
 have ! all thofe that have fuffered for Chrift, they 
 efpecially (hall be raifcd up to reign with Chrift on 
 the earth •, and therefore you have it in ver. 4. And I 
 [aw thrones j and they fate upon them, and judgement 
 was given unto them : and I faw the fouls of them that 
 were beheaded for the witnefs of left w, and for the word 
 of God, and which had not worfiippedthe beaft, neither 
 his image, neither had received his mark upon their 
 foreheads, or in their hands , and reigned with Chrift a 
 thoufand years. Suppoie it to be lb, then the more 
 any do fuffer for withdrawing himfclf from Anti- 
 chrifi, the more glory they ihall have when Chrift 
 comes to reign upon the earth. Some are loth to re- 
 ceive the mark of the Beaft upon their foreheads \ 
 openly to appear for Antichrift; yet they will have 
 the mark of the Beaft in their hands • but here is a 
 promife to them that fhall refufe both : and it is not 
 meant onely of thofe that fuffer death in their lives 
 the death in our liberties, and death in our e (tat es 
 and other kinde of deaths fhall not go unrewarded 
 it is a point that was fpoken of in the Primitive times 
 and afterward it was condemned upon this ground 
 becaufe many grew to be fenfual, and thought the 
 Kingdom of Chrift fhould be for a thoufand years 
 
 in 
 
Moses bis Choice. 
 
 in pleafure to the flefh : but take the Kingdom 
 of thrift to be fpiritual in the glory of his Or- 
 dinances, as I am confident that Chrift {hall 
 reign Perfonally, in his fleih 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 mall have Crowns 
 upon their heads, and Palms in their hands, and all 
 their perfecutors ftand as bafe creatures before them ! 
 O the imbracings that there fliall be then. If a fa- 
 ther fend his childe abroad about bufinefs, and the 
 childe meet with much difficulty, and comes home 
 in a rainy tempeftuous day, how gladly his father re- 
 ceives 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 hardfhip in the 
 world,when they fhal come and meet with Chrift for 
 whom they have fuffered, how fliall they be enter- 
 tained i What riches of glory fliall they enjoy in the 
 higheft heavens for ever hereafter i our fuffenngs are 
 but the feeds of our glory 5 and the deeper the fur- 
 rows are, the more plentiful will the Harveft be : and 
 therefore G or dim * the Martyr faid, It u to my lofs^ if 
 you bate me any thing in my fufferings. Are you re- 
 proached for Chrift i Bleffedare you • for the Brand 
 of reproach (fays Bafil*) ihall be turned inco the glo- 
 ry of an Angel. A gracious heart counts it more 
 riches to be conformable to Chrift , then to have 
 Crowns upon his head : As in Phil. 3. 8. he counted 
 all the things of the world does meat, for the fel- 
 lowship of thrifts fufferings 5 he did not count all 
 the world dogs meat , for the glory he mould 
 Gg 4 have 
 
 455 
 
 Caf.38. 
 
 * Major i 
 caumiiu 
 nujora fc- 
 fuuTitur 
 pronto, 
 Tctiul. ad 
 
 c:pul.mi 
 
 Pro^tcr- 
 
 I'brifti no 
 
 *ncn atfice- 
 
 rii igvtmi- 
 
 ii, Bexim 
 cs } qno)iim 
 mjufta tibi 
 !j>nominidt 
 it bain 
 Angeli 
 gloria co- 
 mutabituTi 
 Bafil. orat 
 ,!e pit. 
 V 
 
Cap.3$. 
 
 He que no- 
 bis ignomi- 
 vucjt pati 
 tqued pajftts 
 ftC brijtus 
 Cypr. Ep 
 55- 
 
 Ufei. 
 
 Moses his Choice. 
 
 have by Chrift onely-,but for the fellowfhip he mould 
 have in the Offerings of Chrift . Truly happy is that 
 foul, and to be equalled with Angels, fays J>erome r 
 who is willing to ll.ffer, if it were poffiblc, as great 
 things for Chrift, as Chrift hath fuffered for it. Vera, 
 eft ifla ammo, fielix^ Angelis aquanda qu& pro nomi- 
 ne & of ere Chrifti tanta quanta pro nobis tile fufti- 
 nuit^voluit fnflinerej Hyeronym. Epifl.ad Oceanum, 
 Such as have been followers of eminent men, they 
 highly efteemed to be like their Mafters, though in 
 things that were fomedilhonor •, As Plato was a man 
 of a crooked back, and his Schollars counted it an 
 ornament for to go crooked. And K_Ariftotle had a 
 lifping fpeech, and his Schollars thought it an honor 
 to have a lifping fpeech. And Alexander had fome- 
 what a wry neck, and a harfh fpeech, and his foldi- 
 ers thought it an honor to be like him : how much 
 more fhould the godly count their fufferings an honor, 
 becaufe they are comformable to Chrift < For Appli- 
 cation. 
 
 In the firft place, hence we fee the excellency of 
 grace j what an excellent and glorious thing it is, 
 wherefocver it is , that it does conduce fo far to en- 
 creafe riches out of any thing : 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 ftone 
 is counted a rich thing 5 becaufe it turns duit into gold, 
 grace will do it, the dirt that the world cafts upon 
 Gods people, is turned into gold : well may it be 
 called the Divine nature • for as God brings light 
 out of darknels, and comfort out of forrow, and 
 riches out of poverty, and glory out of frame, fo 
 
 does 
 
Moses his Choice. 
 
 docs grace. How does grace conduce to the com- 
 fortable life of Gods people < as for the fervice that 
 God employs them in, they count that honorable •, 
 and the fufferings \hat God calls them to , they 
 count them comfortable •, we need not therefore be 
 fo afraid of fufferings •, indeed, if we have not a prin- 
 ciple to change the nature of them,we may be afraid, 
 but if God do put a principle into us, to turn our 
 flume into glory, and iufferings into riches, we need 
 not be afraid: If any did fee CMofes his Serpext, he 
 would be afraid •, but if he had Mofes hand, he would 
 not be afraid, becaufe Mofes hand had a divine ver- 
 tuewithit to turn the Serpent into a rod> 7 andfoif 
 we look upon fufferings as a Serpent ready to devour 
 us, wc may be afraid,but when we confider the excel- 
 lency 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, that can do fuch great 
 things : It was the curfe upon the wicked , that 
 God would turn their glory into fhame ^ It is the 
 blefling of grace , that it will turn fhame into 
 glory. 
 
 Secondly, we fee a reafon of the meeknefs and quiet 
 behavior of Gods people in fufferings : Though 
 they are perfecuted, they carry themielves meck)y, 
 and are ready to forgive, they are not difcouraged, 
 and fink in their fufferings, becaufe they look up- 
 on fufferings with another eye thenthemen of the 
 world do, they look upon their fufferings as their 
 glory and riches : When a man hath riches coming 
 in, he is quiet •, and though he were angry, paffion- 
 ate, and vexing before, yet when riches come in, 
 that quiets his heart, and he is ready to do any 
 
 office 
 
 _457 
 
 Cap. 3 3. 
 
± 5 1 
 
 Cap. 3 8. 
 
 M oses his Choice. 
 
 office of love then 5 this is the reafon why Gods peo- 
 ple are ready to do any office of love to them that do 
 perfecute them, becaufe they look upon them as their 
 glory. St. Paul was a man that had a high efteem of 
 his fufferings, and therefore when he furfered much, 
 and from thofe that were his friends, in Gal. 4..12 . fee 
 his behavior, Brethren, I befeech you, be as I am, for 
 I am as you are, ye have not injured me at all . As if 
 he mould fay, Horvfoever you have carried y our f elves, 
 yet be as I am, I am as you are, let our hearts clofe and 
 joyn together • you have not injured me at all : Thus 
 his fpirit was carry ed in this quiet and meek frame, 
 becaufe he had a right underftanding of the nature 
 of fufferings. And fo we read of Stephen, when they 
 were ftoning him, fays he, Lord forgive them : What 
 was the ground of this < He Jaw the heavens opened, 
 and Chrifi ftandat the right hand of his Father ,he faw 
 a great deal of glory that was in his fufferings when 
 he fuffered thus for Chrift -, he could pray for his per- 
 fecutors : What was the reafon Chrift endured all fo 
 quietly £ he knew the good that was in his fufferings. 
 Indeed, as for thofe that fee no good in them, that 
 iinde nothing but trouble and vexation, no marvel 
 though their hearts fret and revile again •, but where 
 a gracious heart fmdes fweetnefs and good in fuffer- 
 ing, furely there need not be that fretting and vexati- 
 on of fpirit in them as in others. And why fhould 
 we vex and fret, when we fuffer any thing for God ? 
 it muft be upon one of thefe two grounds •, either be- 
 caufe of the evil that we do endure, or the evil of 
 thofe from whom we do endure. The evil that we 
 do endure cannot caufe fretting, becaufe it is turned 
 to fuch great riches. But you will fay, The fuffering 
 
 it 
 
M o s E s bis Cboice. 
 
 itfclfldonotcare for, but the bafemalicioM hearts 
 ofthofefrom whom I fuffer } t\\2X troubles me. To that 
 I anfwer , It is reported concerning Socrates, being 
 once reproached, and yet behaving him felf meekly 
 and quietly, one came and asked him how he could 
 be fo meek and quiet, when he was reproached by 
 fuch a one as he was that did reproach him < Socrates 
 anfwered,Ifaswe go along we mould meet with a 
 man that had a difeafed body, more difeafed then our 
 bodies, more weak then ours, mould we fret at him 
 becaufe we fee the difeafe of his body more grievous 
 then ours : No, this ihould make us pity him •, then 
 fays he,if as we go along,we fee the fpirit of one more 
 diteafed, and more diftempered then ours^ould 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- 
 fer, it Ihould rather turn your vexation intocommifc- 
 ration, and look upon his fpirit as difeafed, and fickly, 
 and weak, and blefs God that imkgiven you a more 
 ftrong and hail fpirit. 
 
 Thirdly, if Gods people account fufferings and re- 
 proaches greater riches then the treafuresof Egypt, 
 then here we may fee to what a heighth a gracious ipi- 
 rit is raifed to, how high above the world • jri that it 
 looks upon the riches, and glory, and fweet content- 
 ment or the world, as under the meaneft and bafelt 
 thing that does attend godlinefs - 7 namely, as things 
 under reproaches, and under fcorns and fufTc rings h 
 Gods^eople do not onely look at Chrifr, and grace, 
 and heaven, as above the riches and glory of the 
 world, that they are infinitely above them • but mark 
 how a gracious heart is raifed above the world, take 
 
 the. 
 
 45? 
 
 Cap. 3 3. 
 
 u f e 3- 
 
460 
 
 Cap.33. 
 
 Moses his Choice. 
 
 the very dirt that is caft upon the ways of God, and 
 he counts that very dirt to be higher then all the 
 riches, and glory, and dignity of the world ^ furely 
 then a gracious heart hath a .-very low efteem of the 
 world, and the riches and glory of it, howfoever 
 ! other men that know no better things, efteem high- 
 ! ly of them : A man that hath rich Revenues, plenti- 
 j ful comings in, he bleflfes himfelfinthis, and counts 
 I himfelf a great man here *, but know, while you are 
 I bleffing your felves in thefe things of the world, that 
 do glitter in carnal eyes, a gracious heart is fo far 
 from looking at that which you do fo highly efteem 
 of as great matters, as he accounts the very bafenefs 
 that attends the ways of godlincfs 3 as a higher pre- 
 ferment by far then all your glory,and rejoyces more 
 in it, and blefles God more for it 5 yea,bleiTes himfelf 
 more in the very bafeft and meaneft things that at- 
 tend godlinefs, then in all your riches -, fo that 
 a godly mans feet are where a wicked mans 
 head is. 
 
 The head of a worldly man, that is, the chief of 
 
 his defires , and joys, and endeavors , it is in the 
 
 \ riches of the world , and there a godly mans feet 
 
 ftand, and he counts them fo low, as he counts the 
 
 j dirt of his feet better : Surely it is but a little room 
 
 I that riches have in the heart of a godly man, when 
 
 as the very reproaches of Chrijt are more to him then 
 
 all the riches of the world : The very filth that is caft 
 
 upon him while he is in his way, he does count better. 
 
 When we would exprefs our moft vile efteem of any 
 
 thing, we ufe to fay, We prize it no more then the 
 
 dirt under our feet •, then furely a godly man muft 
 
 have a vile efteem of the things of the world , 
 
 for 
 
Moses his Choice. 
 
 461 
 
 for he does not fo much prize it as the dirt that is Cap.38. 
 caft upon him. And To the Pfalmift in Pfal.i 19,1 18. | 
 fpeaking of the vile eftecm that God hath of the 
 wicked, fays he, He treads them down under his feet > 
 and futs them away as drofs : Gods fervants are com- 
 pared in Mal.^.ij.tojewels that are fcattered 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 Gods people,then all the jewels of the world : 
 The fcrapings and warnings that come from the tren- 
 chers of men, is the fweeteft food unto a Swine • 
 fo that which is the .fweeteft and moft delight- 
 ful 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 
 Saints have above the men of the world ! Were there 
 any great matter in the things of the world, howfo- 
 ever efteemed by men, it could not be that the very 
 reproaches of Gods people could be counted bet- 
 ter-, but whatfoever efteem the men of the world have 
 of them, it appears by this there is no great matter 
 in them. 
 
 Riches in Scripture are compared to thorns^ there 
 are five or fix things wherein they are like thorns ; 
 Firft, ^0>t*j arc the vileft plaints, fo riches are to a 
 gracious heart. Secondly, in regard of the juddennefs 
 of their pafsingaway^ if the fire do but touch them, 
 they are quickly gone, fo riches foon pafs away, it is 
 laid, They have wings and fly away. Thirdly, in regard 
 of their untruitfulncs,^^r»j bear nothing fit for man, 
 fo riches are very unfruitful, they make men unfruit- 
 ful. Fourthly, in regard that thorns are fuch hin- 
 drances to better things 5 and therefore the Scripture 
 _^ fays, 
 
 How 
 riches do 
 refeniblc 
 tborm. 
 
 I. 
 
462 
 
 Cap.38. 
 
 Moses his Choice. 
 
 6. 
 
 life 4. 
 
 fays,the feed of the word that was fown among thorns 
 it was choaked, they will not let better things grow 
 by them •, fo the riches of the world and cares about 
 them,choakupall,and hinder other things that are 
 good. Fifthly ,they are compared to thorns , in regard 
 of the prickly nature of them : So there are many 
 fhares in riches • fays the Holy Ghoft, They fierce 
 themselves through with many forrows : It is hard for 
 a man to go through thorns, and not to pierce him- 
 felf 5 he may be in the outfideofthem,and not pierce 
 himfelf-, fo though a man be bufie in the world, he 
 may keep himfelf from pricking ,but if he be over head 
 and ears in the world, he will be pricked -, as the fheep 
 that is got into the thorns will lofe part of her fleece, 
 fo Gods people will lofe part of their good amongft 
 the world. Laftly, many venomous creatures, as 
 Snakes and Toads, and the like, are creeping and 
 crawling in the thorns, fo many venomous lufts are 
 hidden by riches, an outward glorious eftate does 
 hide many filthy lufts. Thefe arguments may for ever 
 teach us to look upon thefe things as very mean and 
 low. 
 
 Fourthly, if fufrerings and reproaches for Chrift be 
 greater riches then all the riches in the world, O how 
 are they miftaken.how are they deluded that look up- 
 on thefe things as the greateft evils ! that are fo fhy of 
 fufferings and reproaches for Chrift, as that they will 
 lofe the greateft riches,rather then they will be enrich- 
 ed by them, rather then they will endure them, when 
 as they are fo great a good : As firft, is not peace of 
 confcience a rich jewel, more then all the riches of the 
 world -j and yet how many are there that will lofe the 
 rich jewel of peace of confcience, rather then endure 
 
 reproaches, 
 
Moses his Qmce. 
 
 reproaches, rather then be enriched by reproaches i 
 though they be convinced in their confidence, fuch 
 ways are according to Gods minde, that they are 
 bound to do them, fuch things ought to be done, 
 and fuch things ought to be left undone ; yet rather 
 then they will endure reproaches, they are con- 
 tent to part with the riches of the peace of confei- 
 ence. 
 
 Secondly, is not the truth of Coda rich jewel, a pre- 
 cious jewel i O any one truth is rich, we fhould prize 
 it above our lives ! O that faith that was once deliver- 
 ed to the Saints, how fhould we prize it I Buy the truth, 
 [ell it not: Buy it at any rate, fell it not upon any 
 terms. The truth is that, that the blood, the lives of 
 lb many dear and precious Saints of God that were 
 the glory of the world, have been laid out for the 
 maintenance of, and well laid out too : For though 
 God does efteem of the blood of his Saints , and 
 precious in his eyes is the death of the Saints , yet 
 Godefteemshighlierof his truth, that is worth the 
 blood of all that have been fpilt for the defence of it. 
 The trmh of God is the efpecial end for which the 
 Son of God came into the world, and took mans 
 nature upon him, toteflirie to the truth. The truth 
 is more worth then rubies and all precious ftones,then 
 gold and filver : Whatfoever thou canfi de fire, is not 
 to he compared to it • and though there be fomany 
 riches in the truth or God, yet how many are there 
 that will rather betray the truth of God,lofe the truth 
 of God, rather then fuffer reproaches. 
 
 Thirdly, is knot a rich thing to enjoy communion 
 with God i It was an expreflion of that truly noble 
 Marquis Caleactus , that parted with all for Chrift, 
 
 when 
 
 A 6 ! 
 
 Cap. 3 8. 
 
 2. 
 
 The bene 
 tit o/fuf- 
 
 ferinss. 
 
4*4 
 
 Cap.38. 
 
 6. 
 
 Moses his Choke. 
 
 when his friends that were very rich,offered him bags 
 of gold and filver to return to them again , he put 
 them all away with this expreffion of indignation, 
 Curfed is that man that counts all the gold and filver in 
 the world, worth the enjoyment of communion with 
 fefus Chrifi : This is riches, yet fome had rather 
 lofe this then endure reproaches. 
 
 Fourthly ,is not the blefsing of God upon us,the pro- 
 tection of God over us, the love of God unto us,the 
 care of God for us, and the brightnefs of the face of 
 God mining upon us, and brightning all our ways, 
 are not thefe riches i and yet behold how many are 
 there that are fo far from counting reproaches riches, 
 as they will lofe thefe riches, rather then bear re- 
 proaches. 
 
 Fifthly, is not the inheritance of the Saints, that 
 kingdom of glory ,that incorruptible undefiled crown 
 that is referved for them, riches < and yet how many 
 are fo far from eftecming 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 efpecial conduits and means of conveyance of 
 the choice mercies of God unto his people -, thofe 
 mercies that have fuch an immediate dependance up- 
 on eternity, are not thefe riches worth all the world < 
 yet how many are fo far from counting reproaches 
 riches, as will rather lofe all the riches of the Ordi- 
 nance, then be reproached : Though their confeience 
 tell them, You might enjoy abundance of blelfing in 
 the Ordinances, were it that you might have them 
 in the power of them, and they have a good minde 
 to them : Ah, but my friends will fcorn me 5 and up- 
 on 
 
Moses his Choice. 
 
 on this ground, they forbear coming to the Ordi- 
 nances : And thus they are fo far from counting the 
 reproaches they (hall endure ^riches, as they deprive 
 themfelves of all the riches in the Ordinances ofGod^ 
 rather then they will endure them : Like unto Cdfajn 
 i Kings 15.18. he took all t he gold, zndfilver^ and 
 riches of the treafure of God , to fend them unto 
 Benhadad; that he might free him from the King of 
 Jfrael t So men are willing to part with the gold and 
 hlver , and all the riches of Gods houfe, and of 
 Gods Ordinances , fo they may be freed from re- 
 proaches and fufferings, and from enduring trouble ^ 
 was there ever delufion like this delufion , to lofe 
 fuch riches - rather then endure that which in it 
 felf is riches i were it that reproaches were as 
 great evils as you can imagine , fuppofe you might 
 go to live where you might enjoy the Ordinances, 
 though it were in fuch a place as fob fpeaks of, in J-ob 
 22.10. k^A land of darknefs ^ as darknefs it felf, and 
 of the Jhadorvs of death , without any order , and 
 where the light is as darknefs 5 yet that fubje&ion 
 that your fouls do owe to God, does call for a wil- 
 lingnefs to yield to that, and to yield to reproaches 
 and fufferings, though there were no good in them : 
 but now, when there is fo much good, fuch glorious 
 things mingled together with reproaches , for you 
 now to be fo afraid of reproaches , as to be wil- 
 ling to lofe fo much riches rather then to en- 
 dure them, how is your heart befotted i Suppofe 
 reproaches had fuch ihame in them as you think 
 they have , cannot God put honor upon them < 
 man can put honor upon mean things : As the 
 Garter that is counted an ornament of the higheft 
 Hh Nobility 
 
 Cap. 3 8. 
 
±66 
 
 Cap. $8. 
 
 Moses his Choice, 
 
 i. 
 
 2. 
 
 Nobility, that Kings wear about their necks as an en - 
 fign of their princely order : A Garter fell from a 
 Lady , and flie bluihed for fhame, the King took it 
 up, Well, fays he, I mil make this an honorable orna- 
 ment ere long • and upon that came the Order of the 
 Garter. If man can put an honor upon that which is 
 mean, furely God can do it : And therefore Calvin 
 fpeaking of fufferings and reproaches , fays, They 
 are the enfigns of heavenly nobility • and if God hath 
 put this honor upon them,fhall you be (o fhy of them, 
 as to lofe fo much, rather then to endure them i 
 
 Firft, if they were evil, you are to endure them, in 
 regard of your fubjeclion to God. 
 
 Secondly, if there were nothing loft by your draw- 
 ing from them , and your unwillingnefs to endure 
 them, it mould be a great deal of evil $ but firft 
 confidering that there is good in them, and fo much 
 left by your unwillingnefs to endure them, what fol- 
 ly is nerc < there is an art and skill in Chriftian Re- 
 ligion, that would mew you other things then you 
 fee : You would never have fuch low efteem of re - 
 f roaches^ if you had the skill of Chrift ianity : If a 
 man did fling bags of pearls and gold at a dog, he 
 would be afraid of them, and run away, but a man 
 would not, but be ready to catch them ♦, and fo men 
 of the world and bafe hearts,that are not acquainted 
 with this skill of Chriftianity, they will run way at 
 reproaches and fufferings,but a heart that knows what 
 they are, does not run away. 
 
 But are you my of fufferings, and run away ? what 
 a difference is there between the difpofition of your 
 hearts, and the difpofition of the moil: worthy fer- 
 vants of God in all ages i you are afraid of them, as 
 
 e if 
 
Moses bis £hoice. 
 
 if theyjverc evil like hell it felf 5 Gods people ear- 
 nestly defire them. I remember a fpeechof ferome up- 
 on that, Blefj'edare you when men (peak evil of you, 
 and revile you, {ays he •, Who would not be willing 
 tofuffer? who would not wifhto be perfecuted for 
 righteoufnefs fake i who would not defire to be re- 
 viled 1 O would all the rout of unbelievers didper- 
 fecute and trouble me for the name of my Lord, and 
 for righteoufnefs fake •, I would this foolifh world 
 would all rife up againft me to reproach me. 
 
 Secondly, Gods people have been greedy of them. 
 Origen was fo earned: 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 run to the place where his father fuffered,to pro- 
 fefs himfelf a Chriflian, and to have fuffered with 
 him. And fo the (lory of the poor Woman in the 
 book of Martyrs, that made hafte to the place 
 where many Chriftians were to be burned, and meet- 
 ing with the Perfecutor, fays he, What need you make 
 fuch hafle to that place, there are many to he burned ? 
 Ah,faysihe, that I know, and lam afraid all will 
 be done before I come • / and my childe would fain 
 fuffer with them : And many bleffed the day of their 
 furfering. Alice Drivers expreflion was, That ne- 
 ver neckerchief became her fo well, as that chain did : 
 and are you fo lhy of them^ what difference is be- 
 tween you and their fpirirs. Again, what unthank- 
 fulnefsanddilhonoris this to Chrift, that hath fuf- 
 fered fo much for you. Chrift hath gloried in the fuf- 
 ferings he fuffered for you, and why mould you be 
 afraid of fufferings for him * it was a notable fpeech of 
 an Ancient, Acceptable is the reproach of the Crofs to 
 
 H h 2 him 
 
 | 467 
 :Cap. 3 S. 
 
 bu'jufmodi 
 \vocem ten- 
 itiri fe non 
 nit ? quit, 
 ■■.b bemini 
 bmierfequi 
 fe jujhtu 
 jrafi non 
 optctl quit 
 fe non mx- 
 IcJici defi- 
 Icret? Uti- 
 nam ob Do- 
 mini mei 
 ■10rr.cn aiq, 
 juftitiim 
 cuncJa iv~ 
 fidcliwn 
 turbi me 
 aerfequamt 
 •t tribute?. 
 utinxm in 
 wrobrium 
 'leumjfoli- 
 '.ta hie 
 nundvA cx- 
 irgit. 
 Hiero- 
 nym. ep. 
 id Ocean. 
 
 ■Ambicr.dii 
 bmimm 
 nalciiffia 
 fa* acqui- 
 rit Domini. 
 
 ncm.Amb 
 Ep.-jj.lib. 
 
4 
 
 8 
 
 Cap. 3 8. 
 
 mminia 
 
 cruets qiu 
 ei qui crw 
 cifixusfuii 
 non eft in- 
 ^rxtut. 
 
 life 5. 
 
 lob J I. 
 
 54o36. 
 
 Moses /;/'; Choice. 
 
 How to 
 get a fuf- 
 fcring 
 
 'pint. 
 
 him t hat is not unthankful to him that was crucified 
 upon the Crofs, And what confufion will it be upon 
 you another day, when you (hall fee thofe that fuf- 
 rered are fo glorified, that their fuff erings are crowns 
 of iuch immortal glory i O confider what you do-, 
 deprive not your felves of fuch glorious riches. 
 
 Fifthly, let us labor to get this Chriftian magnani- 
 mity of fpirit, namely, for to glory in all that we 
 fufferfor Chrifl: Heathens can be patient in fuffer- 
 ings, but Chriflians muft go beyond them, and -glory 
 in their fufferings. You have been bold in fullering 
 for fin, if you might have your minde and will : now 
 if you may have your minde and will for Cods glory 
 in fuffering in a good way, why mould you not fuf- 
 fer i Mark the expreffions that we have of fob, Did 
 J fear a great multitude, or did the contempt of fami- 
 lies tern fie me, that I kept file nee, and went not out of 
 the door.O that one would hear me, behold my defire is, 
 that the Almighty would an fwer me , and that mine ad- 
 verfary had written a hook .-let them fay what they can 
 againft me,& write a book againft me, Surely, I would 
 take it upon my Jhoulder, and binde it as a crown to me : 
 Thus it fhould be with the people of God , they 
 fhould take their reproaches as an enfign of honor : 
 This indeed is truly in afpiritual fenfe to tread upon 
 the A/} and the Adder, that when the Ajf, and Adder, 
 and the old Serpent does fpit out her venomous poy- 
 fon, ' a gracious heart mould tread upon them. There 
 are three things that will put a fpirit of fuffering, and 
 Co a holy magnanimity into us : All the arguments in 
 the world will not do it,unlefs we have a fuffering fpi- 
 rit • and thefe three things will put a fuffering fpirit in 
 us. Firft, if you bad a full fatisfaclion of your own 
 fpirits 
 
Moses his Choice. 
 
 2. 
 
 fpints in thecaufe of God you maintain, and the 
 ways of God, you walk from your own experience 
 ^ou have in them 5 if you take upon you the profef- 
 iion of Religion by the reports of others, and be 
 carried by the example of others, that will not do 
 it •, but if in your own experiences you finde that 
 fweet and oncly fatisfying content in the truths and 
 ways of God, this will do it. It was a notable re- 
 folution of Luther j My purpofe is not, fays he, to 
 maintain my life or name in rcfpecl: what men fay, or 
 can fay of me formymaners, but my purpofe is to 
 maintain the caufe of God-,let whofoever will tear my 
 life and name in this regavdiPropofitum eft mihi neque 
 vitam neque mores tueri^fedfolam caufam^lacerent mo- 
 res meos quieting veliftt.Luth.zd Nicolaii Hanfman. 
 
 Secondly, if you get your hearts inflamed with love 
 to Chrift : Love delights in opportunities of expref- 
 fing it felf, and it hath never fuch a full opportunity 
 of exprefling the ftrength and heat of it,asinfuf- 
 fering much for the Beloved. 
 
 Thirdly,if you have an eye of/4*?£,and can behold 
 God the Father, and Chnft, and the blelTed Angels 
 looking upon you when you are in your fufferings ; 
 By the eye of faith look up to heaven, and fee God 
 looking upon you, and faying, Here is a fervant of 
 mine is called to fuffer for me, now you lhali fee his 
 behavior- and Chrift and the Angels i looking upon J 
 you to fee your behavior , and this will do it •, not 
 oncly make you patient, but glory in them. 
 
 Sixthly, if there be fo much glory, and fuch riches life 6. 
 in fuffering : Hence we have an Ufe of abundance of hncou- 
 comfort and encouragement to them that are willing te™^ 
 to endure reproaches for Chrift. There are five | rs . 
 
 Hh 3 or J 
 
 469 
 
 Cap. 3 8. 
 
470 
 
 Cap* 8. 
 I. 
 
 Fcelix pa- 
 latum talia 
 f.iponre 
 poteji. 
 
 2. 
 
 6. 
 
 Ufe 7 . 
 
 Sufferers 
 for Chrift 
 not to be 
 defplfed. 
 
 Moses his Choice. 
 
 or fix branches of confolation to Gods people in this 
 life. Firft, are you willing to fuffer reproaches, and 
 to glory in them 1 I remember a notable fpeech of 
 Gulielmm Parifienfis , O happy pallat that can tafte 
 fitch delkates I O it is a bleiled thing that God hath 
 given you fuch a tafte ! Again, know, if you glory 
 in your Offerings for God, God will glory in doing 
 for you : None ihall glory \nf offering for him,but he 
 will count it his glory to be doing for them.Thirdly, 
 if you glory in your fufferings for Chrift, God will 
 count it his glory to uphold you in his fufferings. 
 Fourthly, do you glory in the low condition you 
 are put into for Chrift 1 certainly God will own your 
 fouls, and glory in you when you are in the lowed 
 condition, when your fouls (hail be in adverfity, 
 God will know you then. Fifthly, can you glory 
 in a fuffering Chrift, when Chrift comes in glory, he 
 wfllonw you, when he fhall be glorified, his glory 
 {hall be yours : Thofe that are afhamed of me, I 
 rviiibe ajhamedof them ('fays Chrift,) before my Fa- 
 ther and the k_Angels : But thofe that glory in Chrift, 
 Chrift (hall be their glory. Laftly, now you glory in 
 Chvifts fufferings, you fhall glory in his praifes. 
 
 Seventhly, if lb be that Gods people account 
 themfelves fo enriched by fufferings and reproaches, 
 let us take heed we do not defpife any that do fuffer 
 for Chrift, that we have not low efteem of them, 
 becaufeof their fufferings : God hath high efteem 
 of them when they fuffer, and they themfelves fee 
 caufe to glory in their condition ^ and are you that 
 are ftanders by afhamed of them t and do youdif- 
 efteem of them for their fufTerings i while the Saints 
 of God flourilh in the world, they are efteemed of 
 
 by 
 
Moses bis Qhoice, 
 
 47 1 
 
 by many carnal hearts 5 but let them differ any thing 
 and be difgraced , and they withdraw themfelves 
 from them, they are defpifed as a lamp in the fnuff, 
 but who do defpife thofe that are ready to fall into 
 trouble t thofe that are in eafe : When a lamp is 
 bright and mining, every one e deems it •, butwnen 
 it comes to be in the fnuff, men defpife it : and fo in 
 outward profperity, many do efteem of them, but 
 when they come into trouble, then they flight them : 
 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 mould defpife them? fuch a one as 
 fuffersin the caufe of God, does more fervice for 
 God, then you have done in all your lives, and God 
 hath more honor by him 5 and will you defpife him, 
 and look with an evil eye upon fuch a one ? behold 
 him, look upon him, fee whether the prefence of God 
 be not more with him then ever 5 fee whether the 
 glory of God does not appear more upon him then 
 ever < and will you defpife him C It is faid, God will 
 not withdraw himfelf from the righteous 7 however 
 others do withdraw themfelves •, (that is) let the righ- 
 teousbe inany condition,though in the pooreft mean- 
 eft condition, God withdraws not himfelf from him, 
 and mall you withdraw your hearts from him i you 
 fhould embrace them, and the more they fuffer for 
 God, the more you mould delight in them, and be in 
 their company the more, and not be fhy of their 
 company, and afhamed to own them. 
 
 In Rev, 1.9. you fee how St. $ohn does boaft in his 
 tribulation- he does not fay, Ifohn that am an Evan- 
 gelift^ who am an Apoftle, who have revelations re- 
 vealed unto me, but,/ ?fohn^ who am alfoyoar brother 
 
 Hh 4 and 
 
 Cap. 3 8. 
 
Cap. 3 8. 
 
 8. 
 
 Moses his Qhoice, 
 
 and companion in tribulation : This he rejoyccs in, 
 that 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 Heb. io. 
 33. that they were companions of thefe that were re- 
 proached and perfecutcd : It is therefore well taken at 
 Gods hand, when any of Gods people are in trouble, 
 that others are willing to be their companions, and 
 not to defpife them, but to embrace them. And Con- 
 ftantine the Emperor, when he came to Pagnutius, 
 that had loft his eye for Chrift,he embraced him, and 
 kifTed that eye. 
 
 Eighthly, if Gods people do fo glory in their fuf- 
 ferings : Hence there is difcoura^ement to all wicked 
 men to meddle with them • certainly they will get 
 nothing by it. You think if they will not do thus 
 and thus, you will make them do it: Alas, you are 
 infinitely deceived 5 what will you do to make them 
 do it < you will reproach them , and caff, difgrace 
 upon them, and take away their eftates, and hunt 
 them up and down : This is that which they glory 
 in, and they count their riches • you enrich them by 
 this: And theiefore if there be any policy in you, 
 leave offthis way • for when are the people of God 
 more fetled in the way of godlinefs, and againft the 
 way of Antichrift, then when they are peifecuted t 
 Na%jan7jn in his Oration upon Bafil, tells of a fa- 
 mous conteftation that Baftl had with Mode ft us , 
 the Emperors Lieutenant : Whar, ( faith Modejlus) 
 what do we feem to be to you < Nothing,fays Bafil. 
 What, do you not fear our power i Why mould I 
 fear t what will it do •? what fliall I fuffer < What 
 mall you fuffer < f faith he in indignation) then he 
 
 reckons 
 
Moses his Choice. 
 
 reckons up a company of fearing rhings , Lofjes of 
 goods , Bamflnnent, Tortures .Death : then, lays Bafil, 
 if you have any thing elfe , threaten it, for theie 
 things are nothing. How is that, fays he t Bafil an- 
 fwers, for lofs of goods , I have nothing but a few 
 torn cloathes, and a few books 5 for Banishment, I 
 account the whole earth mine ^ for Death, that will 
 be a benefit to me, you will fend me fooner to God, 
 to whom I live, and to whom I hasten - 7 and a little af- 
 ter he faith, Fire, Sword, Prifon, F 'amine > are all a 
 pleafure, they are delightful to me. 
 
 We read likewife of a notable fpeech of this 
 Lieutenant to the Emperor Julian : While they 
 fuffer, they deride us (faith he) and the torments are 
 more fearful to them that fland by, then to the tor- 
 mented. Guliclmus Parifienfis " in his Tractate de 
 moribm, brings in the patience of the Saints trium- 
 phing over Ferfecutors, faying. The Emperors, and 
 Kings, and Princes of the world are but Cooks to 
 prepare dainties for me, in whofe rage appears my 
 glory • the magnifcence and fub limit y of thoje who 
 are mine, and thofe that feem to dominier in the 
 world, do Jerve inrny kitchm to prepare food forme. 
 And Tertullian fpeaking of the patience of $ob y and 
 the Devils coming to ftnke him, fays, The Devil 
 with his §wn hands did but make a crown for fob. 
 And (fays he) here is the glory , and magnanimity, 
 and fublimity of patience, that it does glory in thofe 
 things that the world think to get them off from tin 
 ways of godlwefs by. Hereticks, fays Cyprian, do 
 arm us, when they think by their thrcatnings to terri- 
 fie us. Do you think reproaches from y<?/Mviil take 
 off their hearts from all the good they had experience 
 
 of 
 
 Cap.38. 
 
 met flint 
 omncs Tj- 
 rinni,fj-je 
 Imperuto- 
 r a, five 
 Rcgcs five, 
 Princi$es 
 in hU affJi- 
 wet gloria 
 bncu cT 
 Iruigiiifce- 
 \tu & fub- 
 Imttas 
 mcoium in 
 
 CUJVi 10- 
 
 quivt/er- 
 vicruit : 
 l~c?~jirc non 
 ccjfint toto 
 liudio & 
 viribtu qui 
 toto mundo 
 ir.fcrirc 
 & dominx- 
 ri vidun- 
 tur. 
 
 Guliel. 
 Panf. , J e 
 mot ib. 
 \/lrm.v z 
 )iws Hare- 
 tici, dum 
 putifit 1:0 s 
 (tit comrni- 
 nxticne ter- 
 'cre } Ep. 
 5 5- 
 
 -1 
 
474 
 
 Cap.38. 
 
 * Ridcns 
 Occifores 
 fuos dixit 
 mortem & 
 cruces cffc 
 Cbriftwiit 
 qiiitdam 
 jocuUria 
 & ludicra, 
 & fnper 
 prima* in 
 cedens glo- 
 riibxtur fe 
 fnper Ro[m 
 ire, 3 pud 
 Luther. 
 T.4,315. 
 
 Moses his Choice. 
 
 of Godsiwtys ? you know not their hearts. 
 
 In Jeremy %$.y, fays God, They think to cauje my 
 people to forget my name by their dreams, which they 
 tell every man to his neighbor, as their fathers have 
 forgotten my name for Bad : becaufe a company of 
 bafe Hypocrites are taken from the ways of godli- 
 nefs , and from the profeflion of truth by fcorns 
 and reproaches, the men of the world think to get 
 Gods people to forget his Name, but they are infi- 
 nitely miftaken : although you prevail with hypo- 
 crites, do not think to prevail in like maner with gra- 
 cious hearts. The anfwer of Bafil to Mode H us , that 
 Na%ian\en in his former Oration mentions, is very 
 remarkable •, When Modefius heard his bold anfwers, 
 fays he to him, Never anj man anfwered me thus, 
 thus boldly as ion do : It may be, fays Bafil^you never 
 had to deal with aBijhop before. So although per- 
 haps others who make fhews of Religion, yet not 
 well grounded, will yield to you, yet if you meet 
 with a true gracious heart, you fhall finde another 
 maner of power there to refill: whatfoever you can 
 do. Do what you can, thofe who are truly godly, 
 will be above you in whatfoever fufferings they en- 
 dure from you. It was a notable fpeech I have read 
 of one Cyrus Theodorus^to the former Modefius, con- 
 cerning Bafil : Modestus^ Bafil is above you, you 
 are but a poor Pifmire to him^ though you roar as a Ly- 
 on i Luther likewife reports of Vincentius, that he 
 laughed *at thofe that flew him • faying, that to 
 Chrifiians tortures and deaths were as fyorts^ and he 
 gloryed when he went upon hot burning coals, as if 
 he trod upon Rofes. 
 
 Ninthly, If we arc to glory fo much in the fuffer- 
 
 ings 
 
Moses his Choice. 
 
 475 
 
 ings we endure for Chrift, then certainly we are 
 to glory in the fuffcrings that Chrift hath indu- 
 red for us : if there be riches in our fufferings 
 for Chrift , what riches are in Ch rifts fuffering 
 for us < I have (hewn in eight particulars the riches 
 of fufferings for Chrift 5 I might in as many par- 
 ticulars (hew the riches of Chrijls fufferings for 
 us. Firft, riches of the infinite deep wifdom of 
 God. Secondly, the riches of the infinite love of 
 God to mankinde. Thirdly, the rich patern of 
 humility. Fourthly, there is riches of honor that 
 is put upon the Children of men, fuch a price is 
 paid for them, and fuch great things are done by 
 the Lord for them. Fifthly,thcre is a rich fountain of 
 mercy, cleanfing of all pollution, and the healing 
 of all fouls in Chrift. Sixthly, there are the riches 
 of the fprings of a\\ graces. Seventhly, there are 
 the riches of the rich treafure of all confoLittons. 
 Eighthly, a rich purchafe^ thus our fufferings for 
 Chrift are riches, and Chrifts fufferings for us are 
 riches. Chryfoftom * fpeaking of Chnfts reproaches, 
 hath this expreflion, Thefe things which we Offer- 
 ed, are mofl beautiful and glorious to me, in theje 
 I do principally glory • neither is my Jpirit lefs raifed 
 by the thonfands that be raifed from the dead, then 
 by the dolours that fujfered. How rich is a Chri- 
 ftian in regard of luflerings ; as men ufe to look at 
 their riches, and be thinking of their riches, fo let us 
 be viewing and looking at our riches , the riches 
 of our fufferings 5 and Chrift makes us to glory 
 in our riches. It is an expreffion of Chryfosiom 
 upon the Sermon in Matthew 26. fpeaking of the 
 fufferings of Chrift, fays he, They are glorious 
 
 t bines •. 
 
 >-> ' 
 
 Cap. 38. 
 
 * Hjcpul 
 berima & 
 
 gloric- 
 jijfimi 
 fuiii, in b'h 
 go fummo- 
 .creglorior 
 ec minus 
 me hi fui 
 iolores. 
 ,'ublimcm 
 cjferuiit, 
 quim rniile 
 morttii 
 juos txci- 
 '.j.vit, 
 Chryfoft. 
 Horn. S4 
 in cap. 26. 
 Mat. 
 
Cap.38. 
 
 life 10 
 
 Moses his Choke. 
 
 things , he glories more in them, then in railing 
 thoufands from the dead , Chrifi glories in them ., 
 And that is oblcrvable in the ninth of the <^fcJs, 
 where Chrift appears to Saul , fays he , Saul , 
 Saul , tvhy perfecuteft thou me f fays Paul , Who 
 art thou f lam Refits of Nazareth • why does he 
 fay , tfejjts of Nazareth $ does any good come 
 out of Nazareth ? he does not fay, I am the fecond 
 per Jon of the Trinity^ the Son or God, the King 
 of the Church ^ no, but / am fefus of Nazareth, 
 that was a reproach that was call: upon Chrift, and 
 Chrift glories in that, furely we mould glory in k 
 then. 
 
 Laftly , if there be fo many riches in fuffering 
 for Chrift in reproaches, what riches are there 
 in the Crown , in the reward of the reproaches, 
 and fufferings < men do dig riches out of dark 
 holes and mines in the Earth h here is a hole., 
 though it be dark, yet it is a mine, where- out 
 you may dig great riches, if you have wherewith- 
 all to dig , if you have a true Chriftian Spirit g 
 you fee out of this deep dark pit you may dig 
 
 Chap. 
 
Moses his Qhlce. 
 
 Chap. XXXIX. 
 There k glorious reward for the people of God, 
 
 BUt what was the ground that made Mofes thus 
 efteem reproaches i He had rejpeff unto the 
 recompence of reward : From whence the 
 point of Doctrine is this, That 
 
 there is a glorious reward for the people of God, the 
 reflect unto which is a great encouragement to Gods 
 fcrvantsfo go on in a way offujfering and hardjhip for 
 him. 
 
 It was this that helped David in the midilof his 
 fore temptation, that did arife from his affliction in 
 the way of God, Pf^ m \jY^^ thou fralt guide 
 me mith thy counfel , ana afterward receive ?ne to 
 glory : as if he mould fay, Howfoever it be with 
 the men of the world, who enjoy their profperity 
 according to their defires •, and howfoever it be with 
 me 9 that I am afflicted, and mud: endure hard things 
 here, yet this is that which upholds me through all, 
 Thou malt afterward receive me to glory. This is 
 that which upheld the Spirit of Saint Paul, 2 Cor. 
 4.17. where he brings in a mod notable and high 
 expreffion of the glory that is to come, for the up- 
 holding his fpirit in his fuffe ring ♦, For our light af- 
 fliction , which is but for a moment , worketh for 
 us a far more exceeding and eternal weight of glo- 
 ry. This is that which Saint Paul propounded 
 unto Timothy , to uphold his heart in all his fuf- 
 ferings, 2 timothy 2. 12. If we fuffer^we fiallalfo 
 reign with him. This is that which ftrengthned the 
 Spirits of the Chriftians, that fujfered in the times of 
 
 the 
 
 477_ 
 Cap. 39. 
 
 Point. 
 
478 
 
 Cap.39 
 
 I. 
 
 Moses his Choice. 
 
 the Maccabees, Heb. 10. 34. As thofe chtfters of 
 Graces that were brought from the land of Canaan, 
 that mewed to the people, what the fruitfulnefs of 
 that land was,was an encouragement to them, to pafs. 
 through all difficulties that they were like to meet 
 withalin the pofTeffion of the land,to fight againft the 
 children of Anakfo that which God hath revealed of 
 Heaven, is like thofe clufiers $f graces, thofe little 
 things that we have made known to us (in compari- 
 fon of the glory that is to come) are to that end re- 
 vealed to encourage us in our way here. In the hand- 
 ling of this point, there are thefe five things we mall 
 endearor to do : Firft, to mew that there is a reward 
 for the righteous. Secondly, how far a Chriftian 
 may have an eye untoctrfls reward. Thirdly, (hew 
 fomewhat what this reward is. Fourthly, wherein 
 lies the power of the believing of this, to help us to 
 endure any hardfliip. Laftly, make Application 
 of all. 
 
 That there is a. reward. Certainly, there is a more 
 
 bleffed condition forGods people hereafter,theyhave 
 
 not received that which is prepared for them, there 
 
 are other maner of things to be revealed, then thofe 
 
 that you fee. Pfal. 58. 11. Verily there is a reward 
 
 for the righteous 3 furely it is fo : notwithft anding a 
 
 carnal fenfual heart doth not fee it, yet verily there 
 
 is a reward-^ though the ways of Gods providence do 
 
 feem outwardly to work otherwife, yet furely there 
 
 is a reward: notwithftanding our unbelieving hearts 
 
 are ready to queftion it, yet furely there is a reward, 
 
 verily there is a reward for the righteous. There is 
 
 a ^reat deal of power in this one thing to raife up our 
 
 hearts from the creature,from grovelling here below, 
 
 to 
 
Moses bis Choice. 
 
 to make us at lcaft to look upward to know our hap- 
 pinefsis not here, to know that there are glorious 
 things to be expecled, and that appears : 
 
 Firft, God hath infinite riches of glory, infinite 
 treafures of happinefs, there are infinite great things 
 in God , and God takes infinite delight to com- 
 municate himfelf, and let out himfelf unto the crea- 
 ture : now if there be fuch infinite riches with God, 
 fuch glorious treafures of happinefs, and he delights 
 to communicate himfelf, certainly there arc great 
 things to be communicated then •, for wherefore is it 
 that God hath fuch infinite riches in him, but that in 
 due time he will make them known, and reveal them, 
 and communicate them i it is but little that is reveal- 
 ed and communicated for the prefent$ therefore 
 there are other things to be revealed and communica- 
 ted from God. 
 
 Secondly, God hath made mankinde to be of fuch 
 a nature,as to have a kinde of infinite capacky,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 ca- 
 pable of happinefs at all 5 but beiides it hath a kinde 
 of infinite capacity, whereby it is made capable of 
 the highefl happinefs that belongs to the capaci- 
 ty of a Creature : and certainly God hath not 
 made this in vain 5 God does intend to fill this ca- 
 pacity. 
 
 You will hy,An infinite capacity of happinefs, how 
 is that t Thus 3 for there are two things in the ratio- 
 nal part of man, his under ft anding, and his rvi/l : now 
 the capacity of this part, muft be judged according 
 to the obje&s that are fuitable unto thefc two facul- 
 ties 
 
 _47p 
 
 Cap. 39. 
 
480 
 
 Cap.39. 
 
 Moses bis Choice. 
 
 ties in mans foul : For the underftanding, it is not any 
 particular thing that is the object of it , but truth 
 in general: take truth in the utmoft latitude of it, 
 in the univerfality of it, that is the object of mans 
 underftanding •, and therefore the underftanding is 
 infinite, becaufe it is not fatisfied in this or that 
 particular , but truth in the utmoft extent. And 
 for the object of the will, it is good in the gene- 
 ral, it is not this or that particular good, but good 
 in the univerfality of its nature •, and therefore till 
 it come to enjoy God, that does eminently contain 
 all good in him, it can never come to have full 
 fatisfaction. And here obferve the difference be- 
 tween the capacity of mans nature, and the ca- 
 pacity of other Creatures : as for other Creatures, 
 their faculties can extend no further then fome par- 
 ticular good, and they are limited within the nar- 
 row bounds of their own nature •, and therefore 
 if fo be the eye have colour, it goes no further -, 
 and if the ear have found, it goes no further ♦, and 
 fo ta?te y it goes no further then fome particular 
 good •, but the intelligent foul , the rational foul 
 goes beyond all particulars. Now God having 
 made mans nature of fuch a capacity for good and 
 happinefs , certainly God intends great tilings for 
 the children of men, other maner of things, then 
 there are in this world •, and if for any, furely for the 
 righteous. 
 
 Thirdly, furely there is a reward, becaufe it is the 
 great defign that God had in the making of the 
 world, in all his works to lift up,and advance the glo- 
 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. 
 
 infinite mercy, then certainly there muft needs be a 
 glorious condition for Tome of the children of men, 
 for that is not yet done ; though there be fomething 
 of Gods mercy manifeftcd, that we have caufe to 
 admire at-, yet certainly, God does not reveal 
 that in the world, whereby he ihould attain to the 
 great defign, of lifting up of the glory of his great 
 Name. 
 
 Fourthly, the chief of the deep infinite counfelsof 
 God, and the works of his wifdom, that have been 
 from all eternity, have been, and are yet exercifed a- 
 bout this efpccially •, namely, to bring mankinde to 
 his eternal eftate, and to communicate unto the chil- 
 dren of men, that glory that he hath appointed for 
 them, that it might be in the moft glorious way that 
 can be : now if God have fet his infinite wifdom on 
 work from all eternity about thismamely,what might 
 be the moft glorious way of communication of him- 
 felf in the riches of his goodnefs unto mankinde, cer- 
 tainly, when this comes to pafs,that God mould 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- 
 ercifed, in fubferviency to other attributes of his, to 
 make known his wifdom, and his bounty, and his ge- 
 neral goodnefs 5 the power of God have been won- 
 derfully manifefted in the works of creation and pro- 
 vidence : 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 time,as Gods 
 infinite power is to be let our, and work unto that 
 end, that it might be fubfervient unto the infinitenefs 
 
 1 1 of 
 
 481 
 
4*h 
 
 Cap. 3 9- 
 
 Moses his Cfoice. 
 
 6. 
 
 7- 
 
 8. 
 
 of his mercy, then certainly there are glorious and 
 great things to be revealed and made known. 
 
 Sixthly,certainly there are glorious and great things 
 for mankinde, in that God hath raifed the nature of 
 man unto fuch a heighth, as he hath done in Chrift • 
 namely, to unite mans nature unto himfelf, unto the 
 fecond perfon of the Trinity, and that with the near- 
 eft union that poflibly can be • namely , an hypoftati- 
 cal union : certainly then God intends great things 
 for the children of men, for that nature^ that is one 
 perfon with the Divine nature. This is fuch a great 
 work of God, as all other of the works of God are 
 darkned in the honor of this great work. ' 
 
 Seventhly, the great purchafe that Jefus Chrift hath 
 made, in that he hath been content to leave fo much 
 glory, certainly this was to purchafe great glory-, and 
 | in that he was content to be made a curfe for mans (in, 
 and to fhed his blood,andto give his life for man,fure- 
 Iy this was not onely to purchafe outward comforts 
 in the world, it was to purchafe higher things-, and 
 therefore great muft needs be the fruit of the purchafe 
 of the blood of Chrift- and therefore great are the 
 things that are to be revealed hereafter. 
 
 Eighthly,there are in Scripture many glorious peo- 
 mifes which yet are not fulfilled, abundant rich and 
 gloriom promifes, that have infinite treafures of good 
 them, there muft be a time of fulfilling of them all, 
 to the utmoft extent of them : and therefore certain- 
 ly there are great things to be revealed hereafter. 
 Thy rvord, Lord f is fetled for ever in Heaven^ Pfal. 
 up. %9. 
 Ninthly, the great things that God hath clone for 
 
 his enemies, is a demonftration that there is a elo- 
 
 nous 
 
Moses bis Choice. 
 
 rious condition for Gods people afterward, in that 
 God hath filled their bellies with his hid treafure : 
 what treafures hath God to fill the fouls of his own 
 people with, when as he does 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 Ghoft,they 
 muft attain unto glorious things : Rom. 15. 13. Now 
 the God of hope^ fill you with all joy and peace in be- 
 lieving f hat you may abound in hope ^through the power 
 of the Holy Ghoft : the hope of Gods people is that 
 which is not onely wrought by the Holy G hoft, but by 
 the power of the Holy Ghoft 5 and fuch an hope^ as 
 God is pleafed to ftile himfelf the God of this hope } 
 and therefore certainly glorious things are to be re- 
 vealed. 
 
 Another demonftration is this,the very natures and 
 excellency of grace, is to take off our hearts from 
 thefe prefent things in the world, and from all the 
 good that is here in the creature,God does give grace 
 for this end • now then I reafon thus : if the 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 laft demonftration is this, becaufe there are 
 fuch glorious jirft fruits of that which is to come , 
 that Gods people do finde for the prefent-, thofe blef- 
 fed rays of heavenly confolations, and thofe begin- 
 
 I i 2 nings 
 
 Cap.39. 
 
 10. 
 
 i*. 
 
 12. 
 
 J 
 
4 8 4 
 
 Moses his Choice. 
 
 Cap.39. nings of Heaven that rhey finde 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, one 
 ; beam, that is made known unto them, as the firft 
 1 fruits of that glory they (hall have hereafter: now 
 1 put all thefe together, and we may conclude, Verily 
 there u a reward for the righteous . verily there is a 
 glorious condition for Gods fervants-, happy are they 
 that (hall be made partakers of thefe things, certainly 
 there are great things to come. 
 
 Before we go any further, me thinks the thoughts 
 of thefe iliould raife our hearts : what do we here 
 minding fuch poor empty things? are thefe the things 
 that God hath made us for i are not the thoughrs 
 of God concerning the children of men, higher and 
 more glorious then thefe outward things * furcly 
 there is fomething elfe, that God hath made mans 
 immortal foul for, above any thing that it hath feen 
 in the world : men do live for the prefent, as if there 
 were no other condition for them, no greater good, 
 butonely to cat and drink, and have money, and 
 brave cloathcs, and the like: O know there are bet- 
 ter things for us to look after ! but thus we pafs from 
 the firft thing,* &*f there Art bleffed things for the chil- 
 dren of men hereafter. 
 
 Ghap, 
 
Moses his Qbtice. 
 
 Chap. XL. 
 
 How far we may aymat the recompence of reward in 
 what iv e do, 
 
 IT is true , will fome fay , there are glorious 
 things prepared for fome of the children of men % 
 but whether may we look after them i may we 
 have a refpect to the reward i Is not this a merce- 
 nary thing, and hypocrifie i we are not to ferve God 
 for reward, but for himfelf : and therefore how is this 
 that UWofes had a rcfipeCt unto the recompence of re- 
 ward, and how is this a thing that fhould help us on 
 in our way < 
 
 Firft, this is granted,that we are bound to ferve the 
 Lord, and to walk with him, and obey him •, if there 
 were no reward to be expected hereafter, God is in- 
 finitely worthy of himfelf, of all our fervices, of all 
 that we arc able to do in this world -, and whatfoever 
 we have, the Lord hath more intereft in it, then we 
 have in it our felves ; and therefore we owe all that 
 we are, or have, unto him, and righteoufnefs it felf 
 is fufficient to caufe us to perform the works of it : 
 In the keeping of thy Commandments there is great 
 reward, Pfalm 19. 1 1. Not onely for keeping them, 
 but in keeping them there is great reward, and the 
 excellency of our work would be fufficient reward 
 for our work •, though there were no reward that 
 were to come hereafter , we are bound to do all 
 we do. 
 
 But yet fecondly, notwithstanding this , God is 
 
 pleafed to give leave unto us his poor creatures, to 
 
 help and encourage our felves in the expectation of 
 
 Ii 3 that 
 
 Cap. 40. 
 
 1. 
 
'^6 
 
 Moses his Choice. 
 
 (T'/JiTTMV- 
 
 ray. 
 
 Cap.40. that reward that is to come-, yea, to make it our 
 : aim (though I will no\ fay the highe(laim) for fo the 
 word fignifies in z Cor. 4. 18. While rve look not at 
 things whish are feen, but at the things which are not 
 1 fee ft 5 the word fignifies, While we make things that 
 \ are not ken ourfcape andaym, To that God gives us 
 } leave to have fuch refpect unto them, as to make 
 i them our aym : and fo the people of God havelook- 
 ed at the recommence of reward, as a great encou- 
 ragement to them in their way, Pfal. up. 112. I 
 have enclinedmy heart to perform thy (latutes alway, 
 even to the end : the fame word that fignifies end, 
 fignifies reward alfo_, becaufe reward is to come at 
 the endoi all our works, and therefore the fame word 
 is tranflated reward in Pfal. 19. 1 1. and fo the word 
 feems to carry more, then to the end : as if David 
 fliouid fay, I have enclined my heart to perform thy 
 : Statutes alway, looking unto the reward. In Heb. 
 I2.£, itisfaidof Chrift himfelf, That for the joy 
 that was fet before him Joe endured the Crofs^anddefri- 
 fed the frame : Now if Chrift made life of the j 07 
 that was fet before him, and that was a help to him 
 ; toendurcthe Crofs, and defpife the fhamc, much 
 more may we make ufe of it, and it may be a help to 
 I us \ fo that we have leave to look at it. 
 
 Yea thirdly, we have not onely leave to look at it, 
 
 I but it is our duty to feck to help our felves in eying 
 
 i the reward •, we fin againft God if we do it not : and 
 
 thereafonis, becaufe we are bound to make ufe of 
 
 the word, in that way that God hath revealed it to 
 
 us : now God hath revealed the glorious things of 
 
 the recompence of the reward in a way of encou- 
 
 and therefore we fin again ft God if we 
 
 do 
 
 ragement 
 
Moses his Qmce. 487 
 
 do not encourage our felves in it. Some think, why Cap.40. 
 mould we look at the reward, we miift look to the 1 
 rule, and fee that our obedience be accordingly : but 
 know, if you do not look to the reward, you do not 
 only hinder your felves of the good you might have, 
 but do fin againft God in it. Here you deceive your I 
 felves, as Aha^did deceive himfclf in Ifaiahj. n. 
 where God bid him ask a fign h he was modeft, and 
 bafhful, and would not ask a fign, he would not 
 tempt God,he would believe the Lord without a fign, I 
 fee how the Lord is angry : Is it a (mall thing to 
 weary man, but will you weary God alfo ? When as 
 the Lord in favor towards you will vouchfafe you a 
 fign, andyourefufe it, as if you had no need, why 
 wiH yon weary God t fo as when God for the help of i 
 our weaknefs, will grant us an argument to help us ' 
 in our way, and we think it is mode fly, or what you 
 will to leave it, in this we fin againft the Lord our 
 God. 
 
 Fourthly , I never finde that the Scripture does 
 accufe any of Hypocnfie, of unfoundnefs, and not 
 to have truth of grace meerly for this, becaufe that 
 they did aym at the reward which is in Heaven, for 
 that they did •, you lliall finde in Scripture many 
 are difcovered for hypocrites , for looking at the glory 
 of the world as their aym, for fceking of riches and I 
 credit h but give me an inftance where any is accufed 1 
 for unfoundnefs, for fceking of immortalliiy, and i 
 eternity, and happinefs \ this is that which troubles ! 
 many Chriftians, that which they do is out of fclf- 
 love, and they aym at themfelves \ God did never 
 difcoverany to be unfound upon this ground, and; 
 therefore we fhould be cautious in accunng our felves! ! 
 
 , ii4 slL 
 
4 88 
 
 "ap.40. 
 
 Moses his Choice. 
 
 6. 
 
 r 
 
 bjeff. 
 
 of this, as many do, becaufe, for the prefent they 
 cannot fte how thev sro further then feekinz of them- 
 felves, though we cannot fee how we do go further, 
 yet it is an argument we do go further, if we get up 
 to this. Paul made it a mighty work of grace in him, 
 that he could have his heart taken off from all tempo- 
 ral things that are feen, and to look at eternal things 
 that were not feen. 
 
 Fifthly, yet we ought to look at God,and to lift up 
 God beyond our felves, or any thing that concerns 
 our felves, and not to aym at God more then any 
 worldly thing onely ^ but to aym at God more then 
 at the glory of Heaven. 
 
 But yet further, though we are to aym at God be- 
 yond our own good any way, yet it is the will of 
 God that he would not have us to part with any 
 of our fpiritual good, no not for any glory to his 
 own name : if you look at your reward in Heaven 
 as fpiritual, you may fo far look at it, as not to be 
 willing to part with it , for any glory that you 
 conceive may come to God : by fpiritual good, I 
 mean grace. Now if it could be fuppofed that God 
 mould have never fo much glory by my abating the 
 leaft degree in grace_, yet I am fo bound to the work 
 of grace, as I muft not abate the leaft degree for the 
 higheft glory that can come to God^ yea, though 
 it is true I am to defire the glory of God, and that 
 others fhould glorifie God : yet I mould more defire 
 the furtherance of grace in my own foul , fo as I 
 fhould not be willing to part with the leaft degree of 
 grace, though thereby all the world mould glorifie 
 God. 
 
 But here lies one objection : Paul feems to go 
 
 otherwife J 
 
Moses bis Choice. 
 
 otherwife $ for he xvifbcd himfelf accttrfed, or anatha- 
 mi^ed from Chrift for his brethren , his kinfmen 
 after the flejh, To that it fecms St. Paul did wifli the 
 glory of God in others^ more then any grace in him- 
 
 fdf. 
 
 To this I anfwer, That feparation from Chrift wc 
 muft underftand rightly •, we are not to underftand by 
 feparation, that he mould be feparated from the Spi- 
 rit and grace of Chrift, but that he might be fepa- 
 rated from the comforts of Chrift, that he might not 
 have that comfort and that happinefs that comes in 
 by Chrift : If he had defired to be feparated from 
 the grace of Chrift,he ibould have finned in it 5 Gods 
 glory and our good are fo annexed together, that 
 though we may (ufFer much for the good of others, 
 yet we arc not to defire to be in any finful condition, 
 though it could fave all the world : If it could be con- 
 ceived, unlets I fin the leaft lin in thought.all the men 
 of the world mould be damned r I mould fuffer them 
 all to be damned, rather then to fin the leaft fin. I re- 
 member St. Auguftine hath a tractate about an offi- 
 cious lye, to tell a lye for no hurt, but for good •, fays 
 he, We are not to tell fuchalye, though it were to fave 
 all the world : Chrift had rather all the world ihould 
 have been damned, then that he ihould have com- 
 mitted the leaft fin. 
 
 In the next place, whofoever does underftand what 
 thetrue reward is that is in heaven, it is impoflible, 
 if he defire heaven aright, but he muft delire the 
 glory of God above himfelf: What is the heighth 
 and top of heaven i it is not any carnal good, 
 any carnal content that is the heighth and top of 
 the glory of heaven i It is that our fouls being 
 
 in 
 
 M9 
 
 Cap. 40. 
 
 Anfro. 
 
 7- 
 
Cap.40. 
 
 Moses his Choice. 
 
 8. 
 
 1. 
 
 Difference 
 
 between a 
 gracious 
 mans aim 
 .it the Re- 
 ward, and 
 one that is 
 carn.il. 
 
 in the petfe&ion of them, might live to the praife of 
 God for ever : Now if this be the end of all, we (hall 
 receive from God in heaven that we might live for 
 ever, to reflect the glory upon God again in our 
 praife •, then it is impoilible to defire heaven, but in 
 our defires of heaven, we do defire God above our 
 felves : Surely we may freely aym at our reward in 
 heaven, for if we aym at our reward, and know it 
 aright, it is fuch as we cannot but aym at God above 
 our felves •, yea further, fo near is Gods glory and 
 our reward joyned together, that we cannot aym at 
 God above our felves, but we fhall by that means 
 in the beft maner provide for our felves- and the more 
 we ftrive to aym at God above our felves, we come 
 in the beft maner, that pofTibly can be, to provide 
 for our felves. 
 
 And yet laftly, there is a great difference between 
 a gracious heart looking to the reward, and a carnal 
 heart looking to the reward : As 
 
 Firft, the difference lies here, a gracious heart does 
 love the reward for the works fake • a carnal heart 
 does onely love the work for the rewards fake : As a 
 gracious heart loves heaven, and loves the glory of 
 heaven 5 but it loves heaven, and the glory of hea- 
 ven the better, becaufe there is fuch a Blejfedrvay to it. 
 If a man were to go home, and had an ill way, he 
 would love his home-, but if he haveafairfmooth 
 way home, he loves his home the better for the ways 
 fake • therefore many men are at great coft to have 
 a fair going to their houfes : And fo a gracious heart 
 loves the way, that God does reveal to come to hea- 
 ven by, and loves heaven the better becaufe of the 
 way : A carnal heart may love heaven, but he docs 
 
 not 
 
Moses his Choice. 
 
 491 
 
 not love heaven the better for the way, but willies the 
 way to heaven were othenvife-, he looks upon the 
 way to heaven as a neceffary burthen to him : As a 
 man that is going out a journcy,and muft go through 
 a dirty lane, he goes through it, but complaining- 
 andfo, though they defire heaven, yet all the while 
 they are complaining of the way : Certainly there is 
 a great deal of difference between the defires of 
 heaven in a carnal heart, and the defires of it in a 
 gracious heart. 
 
 Secondly, the eye that a gracious heaat hath to 
 the recompence of reward, is another maner of eye 
 then any cm nal he art can have. What kindc of eye 
 is it? Firft, the eye that a gracious heart hath to the 
 reward, it is a clear decerning eye . he does not take 
 the things of heaven as gueffes,and imaginary things, 
 but looks upon them as certain fubftantial realties: 
 For my own parr, I much doubt whether any man 
 in the world be able to fee the glorious things in hea- 
 ven, as certain fubftantial things, that hath not the 
 truth of grace : The truth of grace it is partly in this 
 thing , in having that principle in the foul , that 
 makes the foul able to look at the things of heaven 
 as the onely real^ fubflantial, excellent things, fo as 
 to darken all the glory of the things of the world-, 
 fo that when you ccme thus far, whereas before you 
 heard fomething of heaven,- and they were but ima- 
 ginary things . and now there is fuch a light fct up in 
 your fouls, as you fee the things of heaven as the one- 
 ly real, fubftantial, glorious things-, certainly there 
 is the work of grace : The ground of it is that of 
 Heb. 1 1.1. Faith is the evidence of things not feen^ 
 fo that the work of faith is there feen : Whofbevcr- 
 
 fpeaks 
 
 Cap.40. 
 
 2. 
 
ra<l ill i i ■! 
 Cap.40. 
 
 2. 
 
 Moses fci; Choice* 
 
 fpeaksof the reward that is in heaven, if the glory 
 of the world be not darkned in their eyes, it argues 
 there is no true faving faith. 
 
 A fecond difference is, a gracious heart looks up- 
 on the reward by fome experimental frveet, and good 
 that he findes in himfelf , as the beginning of that 
 eternal good he expects •, whereas others look upon 
 the reward as a thing onely to come unto them here- 
 after: He reads in the word, and hears Preachers fay 
 fo, and fo he can fpeak of them, but it is not from 
 any experimental fweetnefs that he findes of the be- 
 ginning of eternal life wrought in him : That place is 
 very remarkable for this, in Heb.10. 34. Knowing in 
 yourjelves that ye have in heaven a better and en- 
 during fubftwce: Other men may know mothers^ 
 in hooks, that there is a reward •, but a gracious heart 
 knows in himfelf, by that experimental fweetnefs of 
 the beginning of eternal life that he findes in himfelf. 
 
 A third difference is, The eye that a gracious heart 
 hath unto the recompence of reward, is a fixed eye, 
 a fetled conftant eye : Another man that is an hypo- 
 crite may have aflajh of lightning, even from heaven 
 it felf, that may difcover Tomething unto him of the 
 glorious condition of the people of God •, as Balaam^ 
 Let me dye the death of the righteous, and let my laft 
 end be like his ; This was more then natural, I may 
 call it a fupernatural work that was upon Balaam , yet 
 not faving and gracious:It appeared not to be faving, 
 becaufe it had not a faving power went with it, and 
 it was not conftant •, and fo many hypocrites that are 
 unfound , when they have enlargement in prayer , 
 they may have fome flaihes of lightning let into 
 their hearts,they may have fome glimmerings of the 
 
 glorious 
 
Moses his Choice, 
 
 glorious things of heaven •, and as the Holy Ghoft 
 Speaks in Heb.6. 1 ). they may have a tafte of the powers 
 of the worldto come • but a gracious heart hath it 
 not as a flaih of lightning, but as * con f ant light that 
 is fet up in his Soul 5 and as that light which does trans- 
 form his fpiric into light 5 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 truly Jj?iritttal 3 
 the other is but carnal. A Spiritual eye, what is that i 
 that is, he looks at the reward as a ^/m/W things 
 a carnal heart looks at it carnally : O the flames of 
 joy to have a crown and a kingdom ! but a Spiritual 
 heart looks at the reward Spiritually ^ time is coming 
 when I mail be wholly free from the body of (in and 
 deaths time is coming, when as the image of God 
 mall be made perfect in my Soul 5 time is coming, 
 when I (hall behold the bleifed face of God , and 
 live to the praife of that bleifed God , without any 
 intermiffion , joyning with thofe blefTed creatures 
 that are eternally blefling God : Now the heart 
 that looks at it thus fpiritually, and looks at the top 
 of it to be a Spiritual good ^ Such an one Sees the re- 
 ward after another maner then any carnal heart 
 doth. 
 
 The laft difference is , the eye of the gracious 
 heart is a believing eye^ Such an eye, as he looks up- 
 on the glorious and blefTed things of heaven, as 
 the things that his Soul hath an intcrcft in, as the 
 things wherein his riches and happineSs does confift ; 
 another may look upon them as glorious things that 
 may be deSired •, but foraneye to be fixed upornhe 
 promiSe, So as to be content to venture all upon 
 
 the 
 
 Cap. 40. 
 
494_ 
 
 Cap.41. 
 
 Moses bis Choice. 
 
 De itlx in- 
 effabili k- 
 %im #•* 
 
 nunfione 
 
 Mervaminc 
 
 ex parte 
 
 mna.-i.Us 
 
 evrfigeliy, 
 
 vimm 3 ttin- 
 
 quafiquis 
 
 e feUgo- 
 
 muris 
 
 tiquagutta 
 
 iigito (no 
 
 lufeut. 
 
 S.Efbram 
 
 lib.de Iud 
 
 cap. 5. 
 
 I. 
 
 the bare word of God for fuch great things, fo as 
 to count his riches to confift in thefe things that he 
 hath but a bare word for • fuch a believing eye as 
 this is'not the eye of a carnal heart. 
 
 Chap. X L I. 
 What is this recommence of reward, 
 
 Ow the third thing that we are to come to is, 
 to fhew what this reward is 5 we can but give 
 you a little glimpfe of it : Whatfoever will 
 be faid, it will rather even darken it then otherwife, 
 in regard of the wonderful excellency of it $ all the 
 flars in heaven, if they were all Suns, they would be 
 but a dark fhadow to fetout this reward, and there- 
 fore it is referved to eternity to be known •, but yet, 
 becaufe the Lord hath been pleafed to let out a beam 
 of light unto us in his word, we (hall endeavor to 
 give a little glimpfe of it to you, fo that the hearts 
 of Chriftians may be revived in their way, and they 
 may gather up their feet to go on chearfully in their 
 courfe, having refpecl: with a difceming, experimen- 
 tal, Jj?iritual, fixed, believing eye, unto the glorious 
 recompence of reward. 
 
 Firft, take all the beauty, excellency,the fweet and 
 good that there is in all the world -, if there could 
 be a confluence and extract of the quinteffence of all 
 good, in all creature in this world, and all to be com- 
 municated to one man, yet it were but as a dark lha- 
 dow of the glory that is to be revealed. 
 Secondly, this reward, certainly it is that which is 
 
 beyond 
 
Moses bis Choice. 
 
 beyond all the expreffion that we 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, I fa. 64.4. Forfwce 
 the beginning of the world^ men have not heard y nor 
 perceived by the ea/^ neither hath the eye fecn^ God, 
 be fides thee^ what he hath prepared for him that wait- 
 ethfor him. And therefore in 2 Theff. 1.10. it is faid, 
 Chrift ftall come to be glorified in his Saints, and to 
 be admired in all them that believe : Now the caufe 
 of admiration, it is the fight of ibmething more then 
 was known before, that was not thought of, and 
 was not underftood ; even then at the fir ft coming of 
 Chrift, he ihall appear info much glory, as he Ihall 
 be admired -j as if the Saints iliould fay. We heard 
 much concerning Chrift and his glory , but we ne- 
 ver thought that there was fo much glory in Jefus 
 Chrift, as now we finde • and therefore we ftand ad- 
 miring at the glory of Chrift. 
 
 Thirdly, all thofe confolations , thofc admirable 
 foul-raviihing comtorts that the Saints of God have 
 ever had in this world, have all been but the firft 
 fruits of thofe glorious things lhat are hereafter to 
 to be revealed , they are but as the Chfters of 
 grapes that that bleffed Land of Canaan is fo 
 full of. 
 
 Fourthly, then all the expressions that man can 
 give of thofe things that are to be hereafter, muft 
 needs be but dark refemblances of what ihall be re- 
 vealed 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 darknels, know little 
 of the beauty and glory of heaven. St. Augnftine 
 
 fpeaking 
 
 49 5 
 
 Cap.41. 
 
j 496. 
 
 Caf.41. 
 
 Quit-quit 
 
 homo dixc- 
 rit, qua.fi 
 
 .1 dc 
 nurirfuaji 
 \ intilla de 
 feco : Bo- 
 h'l-jitx 
 x:crr.a,ixm 
 multi ut 
 nwrittwn, 
 dm magna 
 ut muiu- 
 Z,timfre 
 aofajit 
 e[iimatio- 
 nem omr.crn 
 txcedttnt, 
 Augujide 
 tripliciha- 
 bitUjC p. 4 
 
 5. 
 
 Moses his Choice, 
 
 fpeaking concerning what we can fay of it, fays, It is 
 but as a little drop of the fed, and a little fy ark of the 
 great furnace : T ho fe good things of eternal life are jo 
 man), that they exceed number • fogreat^ that the) ex- 
 ceed meajure 5 Jo precious, that they are above all efti- 
 mation. 1^4 ugu {tine in one of his Epiftles hath this 
 relation, That the very fame day wherein Jerome 
 ,dyed, he was in his fiudy, and had got pen, ink and 
 jxiper to write fomething of the glory of heaven to 
 zper.ome y fuddenly he faw a light breaking into his 
 ftudy, and a fweet fwell that came unto him , and 
 this voyce he thought he heard, K^iugufiine, what 
 doefl thou i doefi think to put the fea into a little vef- 
 fel ? when the heavens lhall ceafe from their con- 
 tinual motion, then (halt thou be able to underftand 
 what the glory of heaven is, and not before, except 
 you come to feel it as I now do , this therefore is 
 beyond the expreilioaof man. 
 
 Fifthly, all the defires of all the fouls of Gods 
 Saints in the world, they come infinitely ihort of that 
 which (hall be hereafter. We are ftraightned here in 
 ourfpirits, in our defires 5 if we could enlarge our 
 defires in a fpiritual way,it would hereafter adde much 
 to our glory-, our defires are not onely ftraighter 
 then that we fhall have, but the ftraightnefs of our 
 defires here hinders much the capacity of the good 
 that hereafter is to be revealed and communicated •, 
 and therefore Chriftians fnould labor in a fpiritual 
 way to enlarge their defires to the utmoft, to get 
 their hearts to be working after great things here, fo 
 that they may by them engreaten their hearts, and 
 extend their hearts, to prepare them for the great 
 things that are to be revealed. I may fay concerning 
 
 our 
 
Moses his Choice. 
 
 497 
 
 our firaight deftres } as the Prophet did to rfeafh, 
 2 Kings 13. 1$, 19. where the Prophet bade him 
 firike ufonthe earthy and he (truck thrice 5 the Pro- 
 phet was angry, and laid, To»jb$uld haveftrutk five 
 or fix times , and fo often fhciddjl thou have fmitten 
 thy enemies : So according to the truth and fpiritual 
 working of our defires here ,fhall we be made capable 
 of glory hereafter 5 but now if we be ftraightened in 
 our hearts, and we defire to be in heaven,and to have 
 fomc good thing there, but our hearts are not after 
 grca* things, not enlarged in our defires, it will be in 
 (ome meafure, in fome proportion according to our 
 defires, and therefore it is an evil thing for Chriftians 
 to have their defires ftraightned here. There are glo- 
 rious things to be had in God, and therefore our de- 
 fires mould be more enlarged then they arc. It is an 
 excellent expreffion of Bafil, * It grieves, it irks, it 
 is tedious to our moft munificent, great, glorious 
 King fhe hath one word that expreffes as much as 
 all thefe ) if we ask any thing little of him -, he 
 wouid have us ask great things of him. 
 
 Again, they are beyond all our hopes : It is faid of 
 K^dbraham, He believed above hope • we cannot be- 
 lieve above hope in this fenfe, 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 ihould fet themfelves to imagine what 
 they would have, they would think if fuchandfuch 
 things were, that would be a glorious condition, this 
 reward fhall be beyond imagination $ we may ima- 
 gine that which we could not almoft defire,but what- 
 foever you can invent or imagine, you fhall have that 
 - Kk happinefs. 
 
 Cap. 41.' 
 
 * tt| tafxa. 
 
 yi o,T s 
 
 iAV 77? 
 
 aivrov fju 
 Kfov rr 
 
 BafilCoyf} 
 Mon.c.x. 
 
 6. 
 
 7- 
 
49«_ 
 
 Cap.41. 
 
 I. 
 
 What the 
 
 rcccmpcjice 
 of reward 
 is. 
 
 Moses his Choice. 
 
 happinefs, or that which is beyond it : fomctime we 
 think, what a fwcet thing will it be in Heaven to meet 
 our Father , our Mother, our Brother or Sifter, our 
 H us band ot Wife < thefe relations mall ceafe there 5 
 but we may conclude,though we have not that there, 
 we mall have that which mall be better, and that 
 which we would rather chufe. 
 
 But then if it be thus, that all the world be but a 
 dark fhadow, if that which is revealed in the word be 
 but a glimp'fejfoM the comforts of the Saints here be 
 but the fit ft -fruits^ if all the expreflions of men come 
 beneath, if all our de fires come fhort, if all our hopes 
 reach not to it,if all be above the imagination of men 
 and Angels, what is it then 1 what is that which is 
 thus great i we can tell you fomewhat of this recom- 
 pence of reward negatively, and fomewhat compara- 
 tively, but very little of it fofitively 5 yet fomewhat 
 that way too. 
 
 Firft, negatively : There (hall be no evil, there 
 fhall be fuch an eftate of Gods people , wherein 
 they fhall be fully , abfolutely, everlaftingly free from 
 all kindc of evil ^ in this world evil flicks to every 
 Chriftian, but there they mall be in an eftate beyond 
 all evil. When the Sun is got to the heighth, there 
 is no fhadow ; fo when Gods people come to the 
 top of their blelTednefs , there mail be no fhadow 
 of any evil at all : that God that is infinite in good, 
 certainly will not fuffer evil to be always in his 
 people: Freed from all evil of /#, and that is the 
 greateft evil of all 5 never troubled with any hard 
 heart any more, never pe ft ered with an unbelieving 
 ftraightned heart any more, never dull and heavy 
 in Gods fervice any more-, there fhall never be 
 
 any 
 
M o s £ s bis Choke. 
 
 499 
 
 any more blindenefs and ignorances, any uncon- 
 ftaricy, any miftake, any wearinefs in Gods fervice, 
 delivered wholly from fin - y yea, delivered not onely 
 from the fin that we have, but from the very favor 
 of fin, and from all the remainders of fin: A man 
 may be delivered out of prifon, but he may fmcll 
 of the prifon 5 men may be healed of a wound, and 
 yet have a fear remain -, fo it is with Gods people 
 here, they are delivered from the guilt and power of 
 their fin, but they fmell of their prifon garments, 
 and there are fome fears upon them, but all the fmells 
 and fears of our fin (hall be taken from us ; yea, de- 
 livered from the very poffibility of fin : To be in an 
 eftate without fin, is a bleffed eftate, but to be in an 
 eftate wherein there fhall be no poffibility to fin, that 
 is a bleffed condition indeed : It is a kinde of mifery 
 that a godly man counts himfelf to be in, not one- 
 ly that he d§es fin, but that he may fin , that he 
 hath a poffibility to fin •, but to be free from that, 
 that is a bleffed condition : And this is the happi- 
 nefs of God himfelf, that there is no poffibility 
 that he fhould do any thing in the leaft degree to 
 fin. 
 
 And as they are delivered from/#, fo from fsr- 
 row y for that is the immediate confequent of fin : 
 jU tears fball be m ped 'from their eyes. And as from 
 moral evil, fo from natural evil ♦, from external and 
 internal evil, from all weaknefs of parts, and from 
 all pains, and ficknefs , and deformities, from all 
 labors, all incumbrances here in the world 5 freed 
 from the company , and madnefs , and oppofiti- 
 on, and tyranny., and injuftice of wicked men 5 
 they fhall be above Satan , and above the men of 
 
 Kk 2 the 
 
 Cap.41. 
 
500 I M o s e s his Choice. 
 
 Cap.41* 
 
 the world. Gal. i .4. It is faid, that Cbrijt hath given 
 himfelf to deliver U4 from this frefent evil world • jt 
 is a part of the purchafe of Chrift, to be wholly 
 freed from all the evils of this prefent world 5 and 
 this purchafe of Chrift we (hall have. Under the 
 higheft regions are the tempefts and ftorms, but 
 above there are none, fo in this world the Saints 
 meet with tempefts and ftorms, but above are 
 none. As the Pfalmifl fays, In tbj light. Godjve 
 jha II fee light : fo in the light of God we fhall fee no- 
 thing but light: now when Gods light does fhine into 
 us, it docs difcover darknefs •, but time will come, 
 though Gods light (hall ihine never fo brightly, we 
 fhall fee no darknefs, but^ltogether light. We read 
 concerning CMofes and Elias in Luke 9. in the trans- 
 figuration of Chrift, the Text fays, They did con- 
 fer about his deceafe that mould be accomplifhed at 
 zferufalem : the Saints of God (hall meet together, 
 and Mofes, and Elias, and the Patriarchs, and (hall 
 confer no more about deceafes, about troubles and 
 fufferings that mail be accomplifhed -, all thofe evils 
 fhall be done away. We may fay of evils all, as 
 CMofes did to the people of Ifrael concerning the 
 Egyptians, Thofe your enemies that now you fee, you 
 fhall never fee any more : So we may fay to Gods 
 people that go out of the world to partake of the rc- 
 compencc of reward •, be quiet, be ftill : thofe evils 
 of fin, oiforrow that now you fee, and feel, you fhall 
 never fee, never feel any more ; that is fomething 
 though it be negatively. 
 
 Secondly, comparatively, and herein are three 
 things. Firft/o compare the good, the happinefs that 
 fhall be hereafter, with all the good and happinefs 
 
 that 
 
Moses his Choice. 
 
 501 
 
 that we have here. Secondly, compare it with the Cap. 4: 
 condition of Adam in the eftate of innocency. 
 Thirdly, compare it with the happinefs of the 
 Angels. 
 
 CHAP. XLII. 
 
 The differences between that good we receive herefrom 
 God^ and that we [hall have hereafter. 
 
 FIrft, we will compare that we have here^ with 
 that we mall have hereafter : Brethren, though 
 we receive many mercies from God, yet look 
 what difference there is between that clofe place of 
 the womb, that the infant is in before it be born,j 
 and this fpace of the world that the childe comes 
 into when it is born •, fuch difference is between all 
 this world, and any good and happinefs 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 fenfes , and by them it comes 
 into the foul h but now hereafter God (hall firft let 
 out good unto the foul , unto the rational part, 
 and from the redundancy of that good and glory 
 that God mall communicate unto the rational foul, 
 there (hall flow glory, and fweetnefs, and good to 
 the body , and outward fenfes : whereas here we 
 fee from without, and fo it comes in •, there fhall be 
 a fpring, and a fountain of good within the foul $ 
 the kingdom of heaven fhall be within, and more 
 fhall be in the heart, and flow fromj 
 Kk 3 thence 1 
 
 good 
 
502 
 Cap.42. 
 
 Moses his Choke* 
 
 thence outwardly, then to be received from with- 
 out, and fo to come inwardly-, for us to receive 
 fomethingin our fences, and fo 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 within the 
 foul, and fo fpread itfelf and flow out, this (hews 
 wonderfully the bleffednefs of Gods people, when 
 God mail communicate himfelf to them in that 
 way. 
 
 Secondly, here the excellency and eminency of an 
 object docs deftroy the faculty, if the faculties of 
 our fouls be exercifed about objects, that are very 
 high above us, that are full of excellency and glo- 
 ry, they deftroyed the faculty 5 as now though light 
 be the moft pleafing to the eye of all things in the 
 world, yet. the excellency and glory of light de - 
 ftroys the £j<? •, fo found is the proper object of the 
 ^r, but if the found be too great, it makes one deaf, 
 but it is otherwife in heaven, the more excellent the 
 object is, the more perfect will the faculty be •, the 
 object fhall not onely delight the faculty, but per- 
 fect and ftrengthen the faculty. 
 
 Thirdly, here we look abroad, and fee God in the 
 Creature • but there in heaven we fhall fee the crea- 
 ture in God^ there God fhall be the primary object of 
 our knowledge, and in the knowing the power of 
 God , and the wifdom of God, and the will of 
 God, and the ways of the working of the power, 
 and the wifdom, and the will of God, we fhall come 
 to know the creature, more then by looking into 
 the creature, and feeing the creature it felf. I do 
 not fay fas I know fome of the School-men go 
 fo far) that we fhall fee all things in the Divine 
 
 nature 
 
Moses his Choice. 
 
 5°5 
 
 nature as in a glafs, bur thus far, that as we fee good 
 in the creature now, then we (hall fee them by know- 
 ing God himfelf, more then by knowing the crea- 
 ture. And the reafon is, becaufe all excellency and 
 good that is in the creature is eminently in God •, for 
 all the good of the effects muft needs be eminently in 
 all the principles, and the good of all principles in 
 the firft principle : If all good in the creature be emi- 
 nently in God, and the fouls of the bleifed (hall come 
 perfectly to know God, fo far as their created un- 
 derftanaings thall be capable of,then they muft needs 
 fee the excellency of the creature in God. We fhall 
 know at we are known, i Cor. 15. 12. Upon this a 
 learned man hath this note, We fhall know as we are 
 known •, now God knows all his works, by knowing 
 himfelf, by knowing his own power, and will, and 
 nature^ and fo we (hall know as we are known, becaufe 
 we fhall know the creatures by knowing God. 
 
 Fourthly, here the mercies and good that we have 
 from God are fweetned unto us by the fenfe of our 
 wants: But hereafter we fhall prize them, and have 
 the fweetnefs of them in regard of their own ful- 
 nefs : not from fuch a low relation, as our wants and 
 our neceffities ; when God would have us prize any 
 mercy here^ he firft makes us fenfible of the want of 
 the mercy, and fo it comes to be fweet to us, and 
 fcarce any mercy comes to be fweet, unlefs we feel the 
 want of it firfl, for elfe we would prize the mercy at 
 any time, but in that we do not prize all mercies al- 
 ways alike, it appears the great commendation of 
 Gods mercy is from our wants : but hereafter the 
 prizings, and the renin, and the fweet of all mall be 
 from the fulnefs of the goodnefs that we finde 
 
 K k 4 in 
 
 Cap.4: 
 
5°4 
 
 Moses his Choice. 
 
 Cap.42. 
 
 6. 
 
 in God : Gods goodnefs to us here, is but the Sup- 
 plying of Tome defect, but hereafter Gods goodnefs 
 ihall be the glorifying of perfect nature. 
 
 Fifthly, here when we do enjoy any comfort from 
 God, we are much fenfible of it at the prefent en- 
 joyment, but after we have had it a little while, we 
 grow to be lefs fenfible, we begin to be cloyed with 
 it : as the moft beautiful //g/tf that we did admire at 
 firft, if we fee it every day, it does not affect us •, as 
 who is affected at the fight of the Sim, becaufe he 
 fees.it every day * butfuppofc we had lived all our 
 days in a dark dungeon, and this had been the firft 
 day we were brought out of the dungeon, and now 
 fee the Sun, and the Earths and Seas, how mighti- 
 ly would we be taken with the fights that we fee i 
 but now it is not fo with us, becaufe we have the 
 Sun every day: and fo the melodious found to the 
 ear, firft we are ravifhed with it, but when we are 
 ufed to it, it is nothing : and fo for the tafle -, the 
 tafte of fwcet things is mightily pleafant to us at firft, 
 but afterward it is no more pleafing to us, then the 
 tafte of ordinary mean fare is to poor people, who 
 have as much content in their mean fare, as rich 
 men in their delicto^ fare, becaufe rich men arc ufed 
 to fuch delicious things-, bur this is the excel- 
 lency of Gods maner of communication of him- 
 felf to his people hereafter , they fhall be- to all 
 eternity as exactly and fully fenfible of the glory 
 of heaven, as they were in the firft moment they 
 came into it. 
 
 The fixth difference between Gods communicati- 
 on of himfelf to us here and hereafter,is,here we have 
 much good from God,butmuch good is inthe habits, 
 
 and 
 
Moses his Choice. 
 
 5°* 
 
 and is not always in action : there are many habits j Ca P 4* 
 of grace, that arc not always acting/W// 5 but fome 
 time the a<5t of one habit is called forth, and fomc- 
 timethe aft of another-, but here is the bleffedncfs 
 of Gods people, there mall be no habits lying ftill 
 no inftant, but every minute to all eternity, they (hall 
 aft to the utmoft of them, fo far as may any way 
 conduce to their happinefs •, for the end of the habit 
 it is action^ and in the enjoyment of our happinefs 
 we mall ever be enjoying to the full the higheft and 
 laft ends -, and therefore there fhall always be the ut- 
 moft aftivity of the habits of grace : There isane- 
 ceffity here of ceffationofaftions, becaufe we grow 
 weary quickly of any aftion, though it be a gracious 
 aft ion, we muft unftring our bows and ceafe, that 
 fome actions may give way to others, for the heart to 
 be always up, it is not able to bear it, but then there 
 mall be no need of any ceffation any moment. 
 
 Again, here we are not able toexercifeourfelves 
 in the works of God without fome difficulty ; there is 
 difficulty in raifing our hearts unto anything that is 
 good, and to keep our hearts up-, but hereafter 
 there mail be that communication of God unto his 
 people, that they fhall be cxercifed about the higheft 
 things, in the higheft maner, without any difficulty, 
 but as frcely,and readily, and fully as the Sun mines •; 
 the Sun does mine without any difficulty , and the 
 fiih draws in water without difficulty 5 fo there fhall 
 be that perfeft working of the foul about the high- 
 eft objeft, without any difficulty or labor. 
 
 Again, here in this world there cannot be an in- 8. 
 tentioninone faculty ,but it does hinder the intention 
 in another $ as if man fpeak to me, and I be intent 
 
 i— 
 
 in 
 
506 
 
 Cap.42. 
 
 Moses bis Cbnce, 
 
 9> 
 
 %o. 
 
 n 
 
 12. 
 
 in looking upon an object, I do not hear him that 
 fpeaketh : and fo in all faculties, the intention of 
 one faculty does hinder the intention of another ; but 
 in Heaven, all the faculties of the foul ihall be in- 
 tenfd to the higheft intention, and the intention 
 of the one fhall not hinder the intention of the other. 
 
 Again, the good we receive here is in the root 3 in 
 the promife , in election in great part, but that we 
 ihall have hereafter fhall be in the fruit, in the actual 
 communication of God : as before all our actings 
 fhall be acted upon God, fo all the good fhall not 
 be contained in the root of his electing love , or 
 in the promife-, but fhall be in actual communi- 
 cation. 
 
 Again, here we receive many mercies from God, 
 that wedonotunderftandourfelves, that we know 
 but little of, we do not fee into the large extent of 
 the mercy that we have from God : but there we 
 mall have no mercy from God but we fhall know 
 it fully , in all the circumftances of it, in all the 
 principles of it , and in all the appertainances that 
 do any way concern the mercy we have, and we fhall 
 know the iffue of it, and the like. 
 
 Again, here we receive great mercies from God, 
 and we know not how to manage them 5 Gods mer- 
 cies lie and fowre in us, we tumour mercies many 
 times into afflictions for want of skill : but hereafter 
 we fhall have the full improvement of all mercy that 
 we receive from God. 
 
 Again, here we fee and defire many good things 
 that we do not enjoy and pofTefs • but hereafter 
 we fhall fee no good , nor defire any good > nor 
 will any good, but we fhall have it : And as God 
 
 faidj 
 
Moses his Choke. 
 
 faid concerning the Land of Canaan, unto the chil" 
 drenof Ifrael, in Beut. n. 24. Every place whereon 
 the folcs of your feet frail tread^ jbatl be yours • fo in 
 heaven, whatfoever the Saints fee they fliall have : 
 Here we may will a thing, and will it lawfully, and 
 yet it may be crofs unto Gods fecret will, and it (hall 
 never come to pafs |j the reafon is, becaufe the rule of 
 our wills is Gods Commandment, and not his fe- 
 cret will h 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 may will the life of his pa- 
 rent, and yet God may will his parent fhall not live, 
 and yet he is not to be blamed, becaufe he wills ac- 
 cording to the rule-, but hereafter God fliall fofar 
 reveal his will to us, and our wills fliall be fo fully 
 united to God, that there (hall not be the leaft crof- 
 ting between any thing that we will, and that God 
 wills. 
 
 Again, here it is one cfpecial excellency of the 
 work of grace, for us to keep in our hearts and af- 
 fections, to reftrain them that they be not let out 
 too far in that we do enjoy : but hereafter when we 
 come to the recompence of reward , we fliall not 
 need keep in our hearts, we fhall have liberty to let 
 them out. 
 
 object. But we may not let out our hearts too 
 much upon the Saints, to love them, above God. 
 
 i^Anf. 'Then we fhall love nothing but in God, all 
 fliall be fwallowed up in God himfelf,that we dial net 
 need fear the letting out of our hearts to tbe-utmoft : 
 Though I may love the creature, yet I may let out 
 my heart fully upon it,becaufe I love it oncly in God. 
 
 Here many times a thing is more prized belore we . 
 
 have J 
 
 5°7 
 
 Cap.42. 
 
 J3- 
 
508 
 
 Cap.42, 
 
 J5 
 
 16. 
 
 Moses his Choice. 
 
 have it, and when we come to enjoy it, wc do not 
 fee fo much excellency upon it, and fo do lefs prize it-, 
 but though we may fet a prize upon Heaven, and fay, 
 O the bleflTed time, when we come there, we mail 
 infinitely more prize it and fejoyce in it then we can 
 here. 
 
 Yet further, here we can enjoy nothing that we 
 can be fo certain of, but that we can lofe it wholly, 
 or in fome part ^ but the Saints of God hereafter 
 mail be fo certain of that they have in enjoyment, 
 that they fhall not lofe any thing of it in the leaft 
 degree. 
 
 Laftly, that we have from God here, is mediately 
 conveyed through many Channels , through the 
 Pipes of Creatures and Ordinances^ but that we mall 
 have hereafter, fhall be let out immediately from 
 God •, and this is indeed the fpecial difference of all , 
 from whence flow many excellent confequences, 
 which would even require a particular of it felf: I 
 may hereafter enlarge my felf in this, in fome other 
 Treatife. 
 
 And thus you may fee the bleffed condition of 
 Gods people, when they come to the recommence ef 
 reward. We have fomething here, and we rejoyce 
 in it, and blefs God for it - y but thofe ways that God 
 hath to communicate himfelf to his people hereafter, 
 are glorious ways. O that our hearts were raifed to 
 ^ook after that communication of God that we mail 
 have hereafter ! O thofe bafe and droflie fpirits that 
 we have ! Becaufe we receive fome goodnefs of God 
 here, we are ready to be quieted here, and reft here, 
 as if God had nothing to communicate to the 
 Children of men, but that wc have here. See the 
 
 vilenefs 
 
Moses his Choice. 
 
 vilenefs of our hearts, we are here ready to reft upon 
 the loweft things that God communicates, and do 
 not To much as rife in our hearts to the higheft 
 things that are communicated here •, but a chriftian 
 heart fhould rife higher then the moil excellent things 
 that are here in the world •, namely, to the moft blef- 
 fed things that are hereafter $ let us mew our felves 
 that we are men of hopes to enjoy God after another 
 maner then here. 
 
 Many do not defire enjoyment of God 5 let them 
 have the creature, they never think of any communi- 
 cation of God fo much as through the creature , 
 whereas a true Chriftian that hath grace, he receives 
 nothing in the world, but he thinks with himfelf, 
 horv have I God here f how does God communicate 
 himfelf to me 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 mercies? O 
 yes, there are blefted things communicated through 
 the ordinances, through prayer, and the word, and 
 facraments, there are bleflfed things-, few mens hearts 
 look fo high as to look to the communication of 
 Gods choyce mercies in this world 5 but a gracious 
 heart rifes higher, & does as it were bathe it felfwith 
 thofe refreftiments that are to come : through Gods 
 mercy I have the creature,and the communication of 
 God through that 5 and I have the ordinances, and 
 Gods choyce mercies communicated through them- 
 but there are glorious things to be communicated 
 hereafter, and thofe my foui rejoyces in. Now God 
 does communicate himfelf onely in that way which 
 is fuitable to our condition -, now we are but narrow 
 veflfels, and have but narrow mouthes, and are not 
 capable 
 
 15L 
 
 cap.42. 
 
JUL 
 
 Cap.42 
 
 2. 
 
 I. 
 
 Moses his Choice. 
 
 capable of that gveatnefs of Gods communication* 
 but time will come when as God will communicate 
 himfeif in a more glorious maner, and in that I blefs 
 my felf h and therefore I will not regard any of Gods 
 communication of himfeif to me here, but in order 
 unto that glorious communication of God to me 
 hereafter. And thus wc. have feen fomething of the 
 recompenceof reward, comparing it with what we 
 have here. Now fecondly, we are to compare it 
 with the condition of Adam in the eftate of Inno- 
 cency. 
 
 As for the eftate of t^Adam in Paradife, it was a 
 blefTed condition, yet far under the happinefs of the 
 Saints in the recomfence of the reward. For Adams 
 body was but natural, and his Paradife was but a na- 
 tural Paradife $ and a poflibility there was he might 
 lofe his happinefs : and if he mould have flood, there 
 mould not have been that glorious diftinct working 
 of the three Perfons of the Trinity about mans 
 happinefs, that there now is : and therein efpecially 
 lies the difference. 
 
 Thirdly,compare it with the Angels, and you fliall 
 finde in Scripture fome expreflions of the happineFs of 
 the Saints, beyond the happinefs of the blefTed An- 
 gels themfelves. For the union that the Saints mall 
 have with the Deity, is a nearer union in divers re- 
 fpects, then the union that the Angels have with the 
 Deity : and the righteoufnefs wherewith the Saints 
 ftand righteous before the Lord, is an higher righ- 
 teoufnefs, then Adam or the Angels mould have 
 been in. 
 
 Frrft, the union that the Saints have with the Dei- 
 ty,, is a nearer union then that of the Angels. Firft, 
 
 the 
 
Moses his Choice. 
 
 the humane nature in general, that is advanced to an 
 higher dignity then all the glory of the Angels put 
 together : Becaufe there is an Hypoftatical union be- 
 tween the humane Nature and the Divine in Chrift. 
 Again, we have many cxpreflions in Scripture of the 
 union of Saints with the Deity -, whereby it appears, 
 their union is nearer then the union of the Angels i 
 They are called the friends of Chrift • They are 
 faid to have fellow flip with Iefus Chrift, i Cor. 1.9. 
 They are the Brethren of Chrift, They are Co-heirs 
 withjefus Chrift • There are nofu-ch expreffions of 
 the Angels. And yet, there are nearer expreffions 
 of their union • they are the Sfoufe of Chrift, the 
 Bride •, the Angels are but as the fervants. They 
 are the members of Chrift, and are made one with 
 Chrift : They are thofe that are to be one with the 
 Father^ as the Father and the Son are one : Iohn 17. 
 21 . Chrift there prays,^ thou Father art in me, and 
 1 in thee , that they alfo //fay he one in us : he never 
 prayed fo for the Angels. Laftly, they are faid to 
 be ievrf&f theFather,with the very fame love where- 
 with he loved the Son : now though God loves the 
 Angels, yet it is not faid that he loved them \\i.th the 
 fame love that he loved his Son : Thefe are the ex- 
 preffions we finde in Scripture, concerning the near 
 union that the Saints have with the Deity in fome re- 
 flects beyond the Angels ^ but of the union of the 
 Saints with the Deity, we mallfpeak of more when 
 we come to fpeak of the reward pofitively. And then 
 the righteoufnefs wherewith they ftand righteous be- 
 fore God, is greater then the righteoufnefs of Adam 
 in Paradife, or the Angels • becaufe it is the righte- 
 oufnefs of the fecond Perfon of the Trinity 5 and that 
 
 is 
 
 Cap.42. 
 
5** 
 
 Cap.43- 
 
 Moses bis Choice. 
 
 is of an higher nature, and a more glorious righte- 
 oufnefs, then the righteoufnefs of any meer creature. 
 Nowtherighteoufnefsof the Angels, though it be 
 perfect in its kinde, yet it is not a righteoufnefs of 
 fuch an high nature, as that righteoufnefs which is the 
 Son of God. And thus of this recompence of re- 
 ward comparatively. 
 
 Chap. XLIII. 
 
 The perfection of the bodies and fouls of the Saints 
 in glory. 
 
 NOw thirdly,let us confider it pofitively •, now 
 in this pofitive confederation, thefc things 
 are to be followed: Firft, the perfection of 
 their natures that they fhall be raifed to: Second- 
 ly, the glory that fhall be put upon them at the day 
 of Judgement : Thirdly, the pofTeffion of Heaven : 
 Fourthly,the having God to be their Portion: Fifth - 
 ly,their blefled communion with Jefus Chrift: Sixth- 
 ly, their communion with the Saints and Angels : 
 Laftly, the eternal Sabbath that they are to keep in 
 Heaven. Under thefc fcven heads, all that we have 
 to fay concerning the pofitive reward of the Saints, 
 may be contained-, Firft, the perfection that their na- 
 tures fliall be raifed unto • and in that confider thefe 
 three things : Firft, the perfection of their bedies : Se- 
 condly,the perfection of thtir fouls: Thirdly,the per- 
 fection of the whole man. Firft, the perfection of 
 the bodies of the Saints is no little matter •, and be- 
 caufe fo long as we are in the flefh and live by fenfe, 
 
 they 
 
Moses his Qnice. 
 
 they arc bodily things that do affeft us ', therefore I 
 will fhew a little the perfection of the bodies of the 
 Saints: they fhall have much of the recommence of 
 the reward in their bodies. In the general, their bo- 
 dies jhall be made like the glorious body of J e (us 
 Chrifiy Phil. 3.21. Certainly the body of Chrift is 
 very glorious-, in the transfiguration of Chrift,which 
 was but a little glimpfe of his glory, how glorious 
 was the body of Chrift i In Rev.i. Saint John 
 had a little glimpfe of the reprefentation of Chrift, 
 and how glorious is it fet forth if the body of the 
 meaneft Saint fhall be like the glorious body of 
 Chrift : What is that { I will go no further then 
 that I findein 1 Cor. 15.42,43,44. and there are 
 four things that fet forth the glory of the bodies of 
 the Saints, when they come to attain the recompence 
 of reward : Firft, it is raifed in incorrupt ion : Se- 
 condly, it is raifed in glory : Thirdly, it is raifed in 
 power : Fourthly, it is raifed a spiritual body. Firft, 
 every Saint of God fhall have an incorruptible body, 
 there fhall be no more death : it fhall be made in- 
 corruptible in regard of that fulnefs of the prefence 
 of God with it:If fpices,& enbalming of dead bodies 
 can keep them fo long as they do fometime from 
 fmelling - 7 furely the glorious prefence of God with 
 the body, fhall have infinite more power to keep the 
 bodies of the Saints incorruptible. What would 
 we give if a Phyfitian were able to give us a potion 
 to make our bodies incorruptible, that they ihould 
 never dye i yet as they are now, it is hardly worth 
 thedefiring to have them incorruptible 5 but when 
 they fhall be glorified, and incorruptible too, that 
 is glorious. Thc)rfhall be incorruptible, not fubjeCt 
 
 LI to 
 
 1'L 
 
 Cap.43, 
 
4*4J 
 Cap.43. 
 
 * Omnis 
 
 pijfiofitpv 
 viSforiam 
 igaaii (li- 
 fer pattens 
 i npcffibile 
 cjt ante, hi 
 quid domi- 
 neiur fupcr 
 pattens, nip 
 in quint um 
 debt it. inn 
 Dominium 
 form* pro 
 prut infer 
 m.ucium 
 patientis ; 
 Corpus au' 
 tem bu mi- 
 lium & 
 quicquid in 
 eo cjt, erit 
 pcrfcHe 
 jubjciliim 
 anwec rx- 
 twukjicut 
 anirrujer 
 ftfte (ub- 
 jccli crit 
 
 Dco.er i 
 
 dco in cor- 
 prcglorio 
 (0 non pote- 
 riteffe ill 
 qui muti- 
 tio cor, til 
 difpofitioi.e 
 illrm qui 
 pcrftitur 
 ub anima j 
 & bac ri- 
 tione corpo 
 m erunt 
 'mpiflibi- 
 lu, Thorn 
 
 Moses his Choice. 
 
 to any differing : as God is able to binde up the 
 active power of a creature that it fliall not be able to 
 aft, fo he can binde up the corruptible power, that it 
 fliall not work to corruption : as in fire God can 
 binde up the power of fire, that it cannot burn •, fo 
 God can binde up the power of any creature that 
 hath any corruptible power, that there fhould not be 
 the leaft paffion that tends to corruption. *A11 fuf- 
 ferings come from the prevailing of the ftronger a- 
 gent over the patient - 7 and when any fuffer, it comes 
 from fome kinde of inability of the form of the pa- 
 tient, whereby it begins to leave the matter in fome 
 degree :now the bodies of the Saints fliall be fo form- 
 ed with fuch an excellent form,and fo filled with the 
 glory of it, as that there can be no power external or 
 internal,that fliall prevail againft this form to weaken 
 it. And beiides,the reafon that is given why the Hea- 
 vens are incorruptible,may be given why the bodies 
 of the Saints fliall be incorruptible : the Heavens arc 
 of fo excellent a form, that the capacity of the mat- 
 ter is fully filled up ♦, and there may be truth in that 
 reafon : fo the bodies of the Saints being in their 
 blefifed eftate into which they mall be raifed,they fbal 
 have fuch full fatisfaction with the form wherewith 
 they are informed, that there fliall not be the leaft 
 propenfion to receive any other from . 
 
 Secondly, it is raifed in glory, and that con- 
 i fiffs in thefe two things: Firft, in the admirable 
 Ibeauty of it: Secondly, in the - wonderful luftre 
 andfplendor of it : Firft, in the admirable beauty 
 I of it, having all parts in proportion and exa<5t 
 j temper, whatibever can make one beautiful fliall 
 
 in Adil. q. 8i. Art. 1. 
 
 be 
 
Moses his Choice. 
 
 be in the bodies of the Saints, if we could extract 
 all the 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 exact temper and comelinefs 
 that God mall put upon them $ but likewife from the 
 excellency of their fouls within them, and from the 
 unfpeakable joy, and cheerfulnefs of the heart • And 
 then the fplendor and the luftre of their bodies^ fays 
 the Scripture, They pall fhine as the fiars in the Fir- 
 mament : look what fplendor is in the ftars, fuch 
 fliall be in thefe clay bodies of ours, Daniel 12. 3. 
 Yea, they fliall be in greater fplendor then the ftars, 
 they fliall be as the Sun, Matthew 13. ^3. He that 
 hath ears to hear let him hear^ and believe this, that 
 it fliall be fo, that the bodies of the Saints fliall fliine 
 more glorious then the Sun in its ftrength. You will 
 fry, How is it poflible that this fliould be i yes, this 
 is but according to that expreflion in Phil.-$ .21. Who 
 (hall change our vile bodies^ that it ?nay be fashioned 
 according to his glorious body , according to the work- 
 ing whereby he is able tofubdue all things unto him- 
 felf. It docs not require a greater power to raife 
 from the leafl: degree of glory to the higheft poflibi- 
 lity, as it is to make a thing out of nothing-, and 
 therefore the making of the leafl: creature out of no- 
 thing,will argue more power, then making the bodies 
 of the Saints to fliine brighter then the Sun in the 
 Firmament. Now certainly, God in the glorifying of 
 the Saints, will manifeft that power that he did in the 
 creating of the world 5 and if it docs not require fo 
 much powet to raife their bodies into fuch a glorious 
 
 LI 2 condition, 
 
 Cap.43. 
 
Hi 
 
 Cap.4?. 
 
 I. 
 
 Moses W* Choke, 
 
 condition's to create a creature out of nothing-,then 
 there is no reafon why we mould not believe this. We 
 know when UMofes had been but forty days on the 
 Mount with God, when he came down among the 
 Israelites ^ his face did fojhine, that they were not able 
 to behold it: furely the glorified bodies of the Saints, 
 being eternally prefent with God,fhall mine far more 
 glonoufly then Mofes face did : and that is for the 
 fplendor of thcnjl. 
 
 Thirdly, it is fown in weaknefs,and raifed in power: 
 now the ftrength and power of them appears in thefe 
 four things : Firft, in that the body mail be able for 
 to attend the foul in the moft high operations 5 
 here if the foul be exercifed about any high and glo- 
 rious object, the body prefently fails : as in the 
 extafies of the Prophet, when God revealed him- 
 felf extraordinarily to Daniel, his body failed ^ He 
 fainted^ and was many days fick, Dan. 8. 27. But 
 there (hall be that power in the body, as it mall be 
 ferviceable to the foul in the moft high and glori- 
 ous operations that it mail have, when God (hall 
 manifeft himfelf in the fulleft way that poffibly 
 can be. 
 
 Secondly,in that it it mall every moment to all eter- 
 nity, without any intermiflion, be exercifed in the 
 higheft things that a body can be in, without any 
 wearinefs. 
 
 Thirdly, there muft be a great deal of power to be 
 able to bear the weight of glory that (hall be put up- 
 on them: 2 Cor.^.iy,Ottr light affliction which is but 
 for a moment, worketh for us a far more exceeding^ 
 and eternal weight of glory •, fucha weighty as cer- 
 tainly if the body were not by the power of God 
 
 upheld, 
 
Moses his Choke. 
 
 upheld, it were impoflible it mould bear it : here we 
 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 fliall have. 
 
 And the laft, is that which I finde expreffed in Lu- 
 ther, namely, The bodies of the Saints flail have 
 that power, its to tofs the great eft mountains in the 
 world like a Ball. And I finde itinan expreflion of 
 Anfelem, It flail be fuch power, as they fliall be able 
 to flake the whole earth at their pleafure : and we 
 cannot think this incredible upon that ground that 
 was named before : there is not fo much difference 
 between the railing a thing from the loweft degree of 
 power, to the higheft poflibility •, as in raifing a thing 
 from nothing to the loweft degree of power. Sup- 
 pofe a creature had but fo much power now,as to ftir 
 the leaf!: mote that is in the Sun •, to raife this power 
 fo high as to ftir the whole earth, does not require fo 
 much power as to make a thing out of nothing : and 
 if God do intend to manifeft his power in glorifying 
 the Saints, and in making of them powerful ^ why 
 ihould we not think, that God will extend that pof- 
 fibility 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, it is fowen a natural body, and it fliall be 
 raifed a spiritual body . not that it mall be turned in- 
 to a fpirit : It iTiall remain a body •, but the fpiritu- 
 alnefs confifts in three particulars. 
 
 Firft, that it fliall be in a fpiritual condition •, they 
 fliall 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 fliall have as 
 
 ^ LI 3 much 
 
 cap.43. 
 
 In futuro 
 (ecu lope 
 jujius for- 
 th erit, ni 
 eciim five- 
 lit, la rim 
 commovac 
 pojfn; etfic 
 e tonverfo 
 injujius 
 imbcctllU 
 ut nee etia 
 vermes a- 
 moverc 
 queut ab 
 occults fuii 
 Anfel. li. 
 defimil. 
 cap. j z» 
 
 I. 
 
518 
 
 Cap. 43- 
 
 Moses bis Choice . 
 
 2. 
 
 libivdit 
 (Jiritia ibi 
 trotintu 
 :rit corpus 
 Augli.22. 
 deCivit. 
 tap t\\\. 
 
 much need of meat, and drink, and clothes as their 
 bodies (hall : fo fays Chrift •, They (ha/I not be marri- 
 ed, nor given in marriage ^but they flail be as the An- 
 gels in Heaven. 
 
 Secondly, the fpiritualnefs of the body confifts 
 in the abfolute fubjeftion of the body to the fpirit, as 
 to be fully and abfolutely ferviceable to the fpirits 
 of the Saints, which here they are not. Here many 
 times is a ftrifc between the fpirit and the fie ill $ the 
 fpirit is willing, when the flefb is not •, but then there 
 fhall be an abfolute fubjection of the body to the 
 fpirit: As here the fpirit of a carnal man is called 
 flelh, becaufe his foul is ferviceable to the fleih, to 
 make proviiion for the fins of the flefh, his foul is 
 counted carnal, the wifdom of the flelh is enmity a- 
 gainft God : As the foul now is as it were carnal, 
 becaufe it is ferviceable to the flelh, fo the body (ball 
 be fpiritual, becaufe it fhall be ferviceable to the fpi- 
 rit : for you to have fuch a body as to be ferviceable 
 to your fouls, as you would defire, it were a great 
 bleding, time will come when it (hall be fo. 
 
 Thirdly, the fpiritualnefs of the body conflfts in 
 the agility of the body • the ability it fhall have to 
 move up and down which way it will, and that fud- 
 denly •, they fhall move in the Heavens, as the birds 
 do in the ayr. I remember an exprefllon that Luther 
 hath, that the body fhall move up and down like a 
 thought. And Augufiine faith, They fhall move to 
 anyplace they will, as foon as they will. Thefe words 
 we do not flnde in Scripture •, but lay this for a 
 ground, that whatfoever we can expect for the ex- 
 cellency of a body, it is that we fpeak of, or beyond 
 it •, and then we have a great deal of liberty to invent 
 
 what 
 
Moses bis Choice. 
 
 what expreflions we can for our comfort : certainly 
 there fhall be that happinefs of the body that fhall 
 come to that we fpeak of, or to more. 
 
 Fourthly, fome make the fpiritualnefs of the body 
 to confifl in the tranfparency of it ; ^Aquinas fays, 
 It Jhalt bt 'Jo clear and transparent, that all the veins, 
 and humors, and nerves, and bowels fhall be feen, as in 
 a glafs. 
 
 Now brethren, the reafons why God will reward 
 the Saints in this part, are, Firft, becaufe humane 
 bodies, as well as humane fouls, have an hypoftatical 
 union with the fecond perfon of the Trinity • and 
 therefore God rejoyccs to raife humane bodies, as 
 well as humane fouls unto happinefs. Secondly, 
 Chrift fuffered fo much in his body $ therefore God 
 will glorifie the bodies of the Saints. Thirdly, our 
 bodies are part of the members of Chrift h our bo- 
 dies are joyned in a myftical union with Jefus 
 Chrift. Fourthly, our bodies are the temples of the 
 Holy Ghoft, and God will glorifie his own temples. 
 Fifthly, our bodies are in part fancfified as well as our 
 fouls, and therefore fhall alio be glorified. Laftly,our 
 bodies (hall be glorified, for the further terror and 
 confufion of the damned •, becaufe they in their bo- 
 dies (hall fee the glory of the Saints, and be con- 
 founded. Here you fee a way to get your bodies in 
 a blelTed condition : here is a ftir for clothing of our 
 bodies, but there lhall be a cloathing with immorta- 
 lity : you that have fickly and weak bodies, remem- 
 ber this, you fhall one day receive your bodies in 
 another maner then you have them now.Eufebiuttds 
 us of one of the children of the Maccbabees that were 
 put to death for the profeflion of the uwih^rvhen they 
 
 LI 4 cut 
 
 V9__ 
 Cap.43. 
 
 , 4> 
 
 Corpon 
 beucorunt 
 tton tintum 
 fore txtriu- 
 ecus fplcn- 
 Udi fed 
 ccilm iu~ 
 trinfecm 
 duplunj at 
 tranfparcu- 
 tii ; ut oc- 
 culit intu- 
 cntium ap- 
 urernt ve- 
 'ix bumo- 
 feSfVifcerti 
 crvi, ac 
 ora omnia 
 "irtium 
 btrmonii. 
 Thorn, in 
 Ad. q.35. 
 Art. 1. ad 
 \ Vlp. 
 
 4- 
 5. 
 6. 
 
3 
 
 lO 
 
 Cap.43. 
 
 Hevincit 
 
 ciro in fit a 
 ftrdi ioi.e. 
 fei vincn- 
 •ur in gi. 
 'i.fu. 
 
 Moses his Choice. 
 
 cut of his members , fays he, / have received thefe 
 from Heaven, and now I do give them unto the God 
 of Heaven^ and I hope I (hall have them again : Let 
 us be willing to put oar bodies to pain-, it our bo- 
 dies fuffer hunger, or thirft,or nakednefs,or be tyred, 
 or fuffer Impriibnment, or any violence be offered to 
 our bodies in the caufe of God, What great mat- 
 ter is Mi we (hall receive our bodies in another 
 maner. The overcoming of the fleih is the deftru- , 
 clion of it, but the overcoming the rlefh, is the glo- 1 
 ry of it. 
 
 When we fpeak of the happinefs of our fouls, 
 we are not fo capable of it-, but when we fpeak of 
 the happinefs of our bodies, we are fenfible of that. 
 Now certainly, there fhall be much more for our bo- 
 dies, hereis a way to provide for your bodies: Lay 
 upprovifionforyo:trflcJ]^ is fpoken as an argument 
 of a carnal heart, in Rom. 13. 14. the Apoftle ex- 
 horts them, not to make provifion for the flefl) to ful- 
 fil the tufts, thereof : but there is a way of laying up 
 provifion for the fleih that is lawful, and that this 
 day I exhort you too. If you love your bodies, be 
 godly : if you did believe thefe things were fo, would 
 not thefe make you love godlinefs < if 1 mould come 
 unto you, and (hew you how you might get fome 
 good for your bodies,then I mould 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 Pro- 
 phet faid unto theNoble man that would not believe 
 there could be great plenty, fays he, ihou fhaltjee 
 the great plenty with thine eyes, but thou jh alt not eat 
 of it ; fo if you will not believe the great things that 
 the Minifters of God fpeak of in his name to you, 
 
 your 
 
Moses his Choice. 
 
 5" 
 
 your eyes (hall one day fee thofe defpicable, contem- 
 ptible bodies of the Saints in this glory,though you 
 ihall not be partakers of any of it. 
 
 Now for the perfection of the foul: As the foul 
 is of a far larger extent then the body, fo it is more 
 capable of happinefs then the body is $ and that be- 
 ing the proper feat of godlinefs, fo it mall be the 
 more rewarded : What Jplendor fhail the foul have 
 (fays Bernard) when the bod) ftallfiine glorioufly as 
 the Sun ? All that we can fay for the foul for the pre- 
 fent, becaufewe underftand fo little of the foul, is. 
 That the foul fhall not depend upon the body, as it 
 does now for its operation. And the foul mall no 
 way be hindred by the body, as now it is hindred 
 here. And all the faculties of the foul mall be ex- 
 tended to the utmoft : Now if an infinite power 
 can extend the leaft degree of power to fuch.an 
 heighth in the members of the body ^ 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. Befides, as the faculties 
 are extended, fo all the graces of Gods Spirit, that 
 the Saints of God have here, mall 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 extention. 
 As the plant is more capable to be drawn out 
 to an higher excellency then a ftone, and the fenfi- 
 tive creature to an higher excellency then the plant •, 
 and the rational creature to an higher excellency 
 then the fenh*tive,and grace,which is fupernatural,can 
 beexrendedtoan higher excellency then the natu- 
 ral: Befides, what increated excellency we might 
 
 Cap.43. 
 
 2. 
 
 £hi:.lh en 1 
 J'flcndor a 
 nourum 
 
 aim jolis 
 
 babebit tuTt 
 orpu'.m ■ 
 
 imagine 
 
521 
 
 Cap.43. 
 
 Moses his Choice. 
 
 imagine could poflibly be put upon it fball be •, who 
 could have thought that the humane nature mould 
 have had an hypoftatical union with the body of 
 Chrift * and as God hath done for the bodies of 
 men,more then all the Angels could have invented : 
 fo there is to be communicated to the foul more then 
 can be invented. 
 
 Thirdly, the perfection of body and foul, does 
 confift in the majefty of the perfon being united to- 
 gether : you know when Chrift was here in the flefh, 
 in the eftate of his humility, when he did let out but 
 one beam of his majefty, thofe who came to appre- 
 hend him were hot able to ftand,but fell backward ^ 
 if Chrift by letting out fome fmall beams of his ma- 
 jefty, could make men fall backward, how glorious 
 muft he needs be, when thofe full beams of his ma- 
 jefty mall be let out? the majefty of the Saints 
 (hall have fome proportion with his, and that very 
 great,which muft needs follow from that which hath 
 been faid . We read of Stephen, that when he ftood 
 before the Councel arraigned as a malefactor, it is 
 faid, They looked upon his countenance, And it was 
 as the face of an Angel: O what majefty will 
 appear in the countenances of the Saints here- 
 after ] And as in Adam in the eftate of Inno- 
 cency, there \vas fuch majefty in his counte- 
 nance, that all the beafts were afraid of him, what 
 will be the majefty of God in his Saints then, as 
 they mall be hereafter t It is faid of Bafil, when he 
 was fent for to be taken by his Perfecutors, being in 
 holy exercifes, there appeared fuch a majefty in his 
 countenance, that thofe that came to take him, were 
 not able to ftand before him. There is a majefty in 
 
 the 
 
Moses his Choke. 
 
 the countenance of Gods people, when they walk 
 dole with God •, but how much more will there be 
 majefty in their countenances hereafter? So that 
 you fee Gods people lhall not onely be glorious 
 within, as the Kings daughter is glorious within • but 
 they lhall be glorious outwardly. And fo much for 
 the rlrft thing. The perfection of the natures of the 
 Saints. 
 
 5^ 
 
 Cap<44. 
 
 Pfal.42. 
 
 Chap. X L I V. 
 
 The glory that jhallbepit upon the Saints at the Great 
 Day. 
 
 SEcondly, the glory that fhall be put upon them 
 at the day of Judgement. 
 Firft, the glory of the day it felf fhall be their 
 glory •, for it lhall be nothing elfc, but the folemnity 
 of the marriage of the Lamb : Here there is a con- 
 trad between the Lamb and his Bride^ but the fo- 
 lemnity of the marriage is referved to that great day, 
 and all the glory of the day fhall be to let out the 
 folemnity of it ; and God himfelf fhall appear in his 
 glory to make the day glorious. As the Parents upon 
 the marriage day, appear in as much glory as they 
 can, that they may honor the day •, fo God fhall ap- 
 pear in his glory in the folemnizing of the marriage 
 between Chrift and his Spoufe : And as the Bride- 
 groom comes forth in his glory, fo Chrift will come 
 in his glory, with all his Angels in their glory. As 
 all the fervants of the Bridegroom put on their beft 
 array upon the marriage day, fo all . the Angds lhall 
 , appear 
 
5*4 
 
 Moses his Choke. 
 
 appear in their luftre and beauty 5 and this fets, out 
 the wonderful glory of the Saints that (hall be at 
 that day , notwithstanding all the glory of the Fa- 
 ther, and Chrift, and the Angels that (hall be then, 
 yet they mall not lofe their glory. The Stars lofe 
 their mining luftre when the Sun rifes, becaufe their 
 light is nothing in comparifon of the great light-, 
 but the luftre of the Saints ihall be bright fhining 
 and glorious, even in the prefence of the glory of the 
 Father, and of Jefus Chrift, and of all the blelTed 
 Angels. 
 
 Great things will be done that day-, there will 
 be the Great Supper that God will make for the fo- 
 lemnizing of the CMarriage^ and the great meet- 
 ing of the Saints with Chrift : O what falutations 
 can you imagine will there be between Chrift and 
 his members ! and being met, the fentence of Ab- 
 solution mall be pronounced before men and An- 
 gels : Chrift iliall honor the Saints before all the 
 world, and fay, Thefe are they^ thefe are the men 
 for whom the eternal counsels of my Father did work 
 to make them glorious • thefe are they for whom I 
 came into the world, and fled my bloody and laid down 
 my life-y thefe are they in whom I am to be glorified for 
 ever. Again, the glory of the day mail be in fetting 
 of the Saints with Chrift upon thrones, in judge- 
 ment, to judge the whole world, the Monarch s and 
 great ones of the earth •, and fo to be honored in the 
 eyes of thofe that were' their enemies , and con- 
 temned, and reproached them, and vilified them be- 
 forehand like wife their glory (hall be in this,to rejoyce 
 in the execution of the fentence that is pronounced 
 upon thofe that are condemned . JLaftly, their glory 
 
 ihall 
 
Moses bis Cboice. 
 
 (hall be in their glorious afcenfion with Chrift 
 into the highefl: heavens , ranked in their comely 
 order, with triumph and joy, finging, Stand open 
 ye gates, and be ye open ye everUjltng doors , that 
 the King of glory and all his redeemed ones may 
 come in. 
 
 Thirdly, the poffeition of heaven, the Kingdom of 
 heaven fhall be theirs, the heaven of heavens s great 
 things are fpoken of that ♦ there are thefe things con- 
 fiderablc in it. 
 
 Firff , it is the third heaven •, there is the hea- 
 ven, that is the fpace between the vifible firmament 
 and the earthy the fecond heaven is the Orbes where- 
 in the Sun, and Moon,and Stars are • and then there 
 is an heaven above them, which is the feat of the 
 bleifed, which is of an infinite hcighth above all: now 
 it as a fweet confederation for the people of God, 
 when you are going out in the evening, and feeing 
 the firmament fpangled with the Stars, to have fuch 
 thoughts as thefe, What fhall one day this body of 
 mine be lifted up beyond yonder place i Though 
 now you lie low in fome dark hole, there is a time 
 when God fhall lift you up to be above that 
 fpangled firmament-, that fpangled firmament is 
 but the pavement of your Fathers houfe , it is 
 but the outfide^ and if the outfide and foot- 
 ftoolof Gods houfe be fo glorious, how glorious 
 is it within < how glorions is the prefence Cham- 
 ber i This world is made for Dogs, for the Ene- 
 mies of God, and thofc that are more vile then 
 any creatures : he does not think much to have fwine 
 live here, but you do not fuffer fwine to come into 
 the prefence Chamber, or into the Dining-room : 
 
 now 
 
 5*5 
 
 Cap. 44. 
 
 I. 
 
 A defcri- 
 uon of 
 
 of heaven 
 
526 
 
 Cap«44« 
 
 Moses his Choke. 
 
 now heaven is the prefence Chamber and Dining- 
 room, for that eternal feaft to be folemnized in, and 
 that muft needs be glorious. 
 
 Secondly, it is called our Fathers houfe: This is 
 not oar Fathers houfe •, though we mould be caught 
 up where the Stars are, that is not our Father houfe, 
 that is but the out-room : Says Chrift, In my Fathers 
 ho tifc there are many Mansions ; God was from all 
 eternity a heaven to himfelf, before the world was ^ 
 then he created the higheft heavens to be the place 
 of his prefence, not that he is comprehended there, 
 but that he would have a place for his glory more 
 fully to mine in. 
 
 Again, it is a place prepared from the beginning of 
 the world, and Chrift is gone to prepare it for us : If 
 there were fuch a building here, that all the men of 
 the world had been building from the beginning of 
 the world , and they had all the pearls and jewels of 
 the world to fet into it, and all the inventions and 
 ftrength of men and Angels to help them to build , 
 it would be glorious, but in comparifon it is but a 
 dungeon to this. The brightnefs of this is exceed- 
 ing glorious, fays Chryfoftom >, when you fee a fum- 
 ptuous pallace, you look upon it, and are taken with 
 it , but it is but as a dungeon to your Fathers 
 houfe. 
 
 The light of that fhallbeof another nature then 
 the light of the world •, the light that we have here 
 is a material light, but the whole body of heaven is 
 of an higher nature then the body of the Sun •, and 
 there dial be fuch a glorious prefence of God,as there 
 fball need no Sun^ CMoon and Stars to enlighten 
 it j and then with the brightnefs of the body of 
 
 Chrift, 
 
Moses his Choice, 
 
 Chrift,and the brightnefs of the bodies of the Saints, 
 there fhall be a glorious luftre. 
 
 And for the large extent of it : the loweft hea- 
 vens are but as a prick or the center,in comparifon to 
 the ftarry heaven ^ and the ftarry heaven is but as a 
 prick of the center , to the higheft heaven. Men 
 boaft here, if they have but a few clods of land ^ as 
 Socrates put a fcorn upon Alcebiades that boafted of 
 his lands, he brought him to the Map of the whole 
 world, and prayed him to fhevv them there,and there 
 was not one prick vouchfafed for them in it : What 
 is alittle/^Wtoacountrey i and what is a countrey 
 to the world i and the world is but as a prick to the 
 lowed: heaven, and the loweft heaven is but as a prick 
 to the ftarry heaven, and the ftarry heaven is but as a 
 prick to the higheft heaven, and the Saints fhall pof- 
 fefs all that. You that have no poffeffions here,know 
 there is a poffeflion hereafter, that is more then if 
 you had all the Lands in the world. 
 
 Befides, it is of an' incorruptible nature, it is an in- 
 heritance incorruptible : The reafon why the hea- 
 vens, and ib the foul is incorruptible , is becaufe 
 it is not made out of pre-exifting principles 5 it 
 was made out of nothing, and nothing but an in- 
 finite power can annihilate a thing, as well as make 
 a thing outof nothing. Much is (aid of that place 
 for the defcriprion of it, zferufalew was but a Type 
 of it, and the Land of Canaan was but a Type of 
 it,, and Pa^ndife was but a Type of this glorious 
 place, that is provided for the Saints of God. Let us 
 therefore raiie up our hearts to confider of this. And 
 as we read in Gen. 13. 14,15. where God iliew- 
 cd to Abraham the Land of Canaan, fays God, 
 
 Look 
 
 J1L 
 
 Cap. 44- 
 
 6. 
 
528 
 
 Cap.43- 
 
 Moses his Choice. 
 
 look Northward^ and Southward \ andEaftrvard, and 
 Wefirvard- 7 for all the land which thou feefl, to thee 
 mill I give it, and to thy feed : So confider the vaft- 
 nefs of the Heavens, and the exceeding extent of 
 them, and confider this is the Inheritance of the 
 Saints. 
 
 We know we have an abiding, eternal inheritance •, 
 our bodies fhall abide eternally, and the Heavens 
 themfelves are eternal : this mould quiet our hearts, 
 when we finde any difcontent in our habitations : it 
 is no matter in what Countrcy we are here, there is a 
 glorious Countrcy we are going to y Chrift our el- 
 der Brother is already gone, and hath taken poflefli- 
 on of Heaven for us : as if fo be there were fome 
 great inheritance did befal you here, and you cannot 
 go to poffefs it •, and if you hear one is there for you, 
 who hath taken quiet poiteflion for you, and you mail 
 be fent for in time convenient ; will you not be con- 
 tent i So we are not fitted for Heaven, but Chrift is 
 gone before to take poffefTion ^ and within a while we 
 thall 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 mail not be worthy of the Saints in their glo- 
 rious condition 5 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 himfelf. Suppofc God mould caufe all the Em- 
 perors and Kings of the world , to come and caft 
 down their Crowns before the Saints, and fay, All 
 thefe are yours ; An heart that is truly raifed, would 
 fay 
 
Moses his Choice, 
 
 5*9 
 
 fay, This is not enough, this is not God himfelf. Sup- H 
 pole God mould bring all the fplendors of all the 
 creatures in heaven and earth, and they mould be 
 caft at the feet of the Saints, they would fay, This is 
 not enough, for this is not God. Suppofe God iliould 
 caufe all the glory of heaven , not onely of Sun, 
 CMoon and Stars, but of the higheft heaven , to 
 be laickbefore the Saints, they would fay, This ts not 
 enough, this is not God. If all the Angels iliould 
 come, and fay, We are fent to put all our glory up- 
 on you, they would fay, This is not enough, this is 
 not Godi, and therefore when God hath given them 
 heaven, he mull give them himfelf to, or elfe they 
 are not happy : And that is the fourth thing. 
 
 Chap. XL V. 
 
 The Saints enjoyment of God to be their portion, their 
 happinefs in having his presence. 
 
 GOd htmfelf will be the portion of the Saints. 
 K^iugnftine fays of the happinefs of the 
 Saints , // God gives fuch good things to 
 wicked men, does he keep nothing for the Saints ? 
 Yes, he keeps heaven itielf^but fays he, Surely 1 
 Jpeak of too low a thing, when 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 mutt give himfelf to 
 them, or elfe their fouls are not fatisfied. It 
 is a fweet and excellent expreffion that Bernard 
 hath. Lord, as whatfoever we give unto thee , 
 Mm nnlefs 
 
M o s e s bis Choke. 
 
 '•■ 
 
 7 u I hi. Va- 
 il . exhor- 
 ting to fo- 
 britiy, if 
 we would 
 incier- 
 
 .ind the 
 iiappinefs 
 A the 
 Saints in 
 
 eavcrij 
 and in- 
 veighing 
 agunft 
 he plea- 
 lures of 
 the flelh,. 
 tmhjjh ' 
 Chim flint 
 au*(ubver.\ 
 fUUt 3 ine- I 
 triint, a\- 
 iivt&jB*- 
 culant, ob 
 tenebrant, 
 dcpimunt 
 £T abfor- 
 bentmeu- 
 um humi" 
 mm cr f*- 
 htur/l C)M 
 jnfiaunt, 
 1? tnnf- 
 vertuKt. 
 Traftat. 
 deretribi:- 
 
 jonibtt 
 San&o 
 rum. 
 
 unlefs rve give eur [elves, cannot fttisfie thee-, fo 
 
 LordJVhatfoever thou give ft to us, unlefs thou give ft 
 thy fe If j we cannot be .fat is fed. The Lord (aid to 
 Alraham, Fear not, I am thy exceeding great reward-, 
 but fays K^ibrahAm, What wilt thou give me, feeing 
 J go childelefs. Surely he had refpeel: to Chrift, or 
 elfe it could not but be a/ault, that AbrAham fhould 
 not be fully fatisfied in what God faid 5 for as God 
 does make the Saints to be his portion, fo God is the 
 portion, and the inheritance oithe Saints. The en- 
 joyment of God is Heaven it felf, and therefore in 
 Scripture God is called heaven: / hAve finned again (I 
 heaven. In this there are thefe feven things : Firft, 
 the pre fence of God. Secondly, the bleffcd vifton of 
 God. Thirdly, the happy union with God. Fourthly, 
 the glorious communion -with God. Fifthly, the fruiti- 
 on of God.Sixthly,then?/ that their fouls fhal have in 
 God. Seventhly ,the enjoyment of themfelves in God. 
 O beloved ! for preparation to hear thefe things, 
 that we had fpiritual hearts , fays one, It is not for 
 your carnal, bafe, fen fual } voluptuous fpirits to hear 
 of thofe things 1 For thofe that know no better 
 things, then to eat, and drink, and to be unclean, 
 what is it for them to hear of fuch excellent things i 
 As for the pleafures of the flefh, they do infect and 
 defile the foul, and make it unfit for the hearing of 
 fuch things, we had need of fpiritual ears to hear 
 them. God fays to Abraham in Genef 13. \6. 
 I will make thy feed to be as the duft of the earth ? 
 afterward in Gen. 15. 5. he fays, He will make his feed 
 as the (tars of heaven : The feed of Abraham arc of 
 two forts. Some are of the feed of AbrAham that are 
 vifible members of a'Church, and yet have eArthly 
 
 heArts : 
 
Moses his Choice. 
 
 hearts : bqt there arc others of his feed, and they 
 arc as the ftars of Heaven^ of fpiritual hearts : now 
 as we are of the kcd of Abraham outwardly in pro- 
 feflion, let us not be of that feed that are of the duft 
 of the earth, onely fit to hear of earthly things •, but 
 let us fhew chat we arc of the feed of Abraham, that 
 are as the ftars of Heaven, and lhall hereafter come 
 to enjoy the God of Heaven. 
 
 Forthefirft, theprefence of God, that glorious 
 prefence that the Saints fhal have of God in Heaven, 
 is a great part of their happinefs : Heaven, it were 
 not Heaven without the prefence of God : The pre- 
 fence of God in the raoft miferable place that can be, 
 were a greater happinefs then the abfence of God in 
 the moft glorious place that can be. David would 
 not be afraid, though he walked in the valley of the 
 fhadorv of death, fo that God were with him y Pfal. 23 . 
 Luther would rather be in Hell with Gods prefence, 
 
 53 
 
 cap.45. 
 
 Milim pre 
 
 of God takes away the dread of the fhadow of the 
 valley of death, and makes Hell to be more de-fired 
 then Heaven, what will the prefence of God make 
 Heaven tot be < The three Children in the fiery fur- 
 nace with Gods preience were happy t how happy 
 then are the Saints with Gods preience in Heaven t 
 The Saints deiire Gods prefence even when he is 
 angry, they are loth to be out of Jiis prefence then, kcofiuvi 
 It is very obfervable that we have recorded of Da- ' 
 vid, Pfal. 5 1 ,ve r. 9. he cryes to God to hide his face 
 from his fins, for Gods face was then an angry face 
 againft him : yet ver. 1 1. he cryes again, Caflme not 
 away from thy f> re fence • he was not willing to be out 
 of Gods prefence howfoever, upon which St.Augu- 
 M m 2 (line 
 
 ■cm. 
 
51* 
 
 Moses bis Choice. 
 
 i. 
 
 2. 
 
 Cap.45. 1 ftine hath this expretfion, Whofeface he fears, even 
 ^tmimi his faceheinvocates. 1 God made "rich prom ifes to 
 cjmf/cicm CMofes^ yet he could not be fatisfied without the 
 prefence of God : if thy pre fence be not with usj?ring 
 us not hence. And the Apoftle, when he would fet 
 out the mifery of thoiethat are damned, in 2 ThefJ. 
 1. p. lays the Text, They (hall be punijhedwith ever- 
 Ufting deftruffion from the prefence of the Lord-, now 
 the prefence of God muft needs be the happinefs of 
 the Saints. 
 
 Firft, becaufe this muft needs draw out all their 
 graces, in all the fweet favor of them, Canti. 12. 
 )Vh;le the Kin^fncth at his table^ myjpikenardfend 1 
 eth forth the (me 11 thereof : As it is with the Sun, it 
 draws forth all the vertue that there is in the plant, 
 and makes a fweet favor in things 5 fo the prefence 
 of God muft much more draw forth the fragrancy Of 
 all the graces or his Spirit,in the fouls of his Saints. 
 Secondly,the prefence of God muft needs quicken 
 all the comforts of the fouls of his people, and keep 
 them always in vigor and activity § for as we know, 
 the Sun it does quicken things that lay dead 5 fo the 
 prefence of God hath a wonderful quickning power, 
 it keeps the comforts of Gods people frefli,. fo long 
 as we have the prefence of God, all our comforts 
 are green and lively. The Saints in heaven have al- 
 I ways the prefence of God, and therefore their com- 
 forts are always vigorous and lively. When they 
 fhall be prefented faultlefs before the prefence of 
 his glory, it fhall caufc exceedingly, 0hdh 24. the 
 word tnere iignifies, leaping^ fringing , exalting 
 joy. . 
 Thirdly, the prefence of God in heaven fhall be 
 
 the 
 
 
Moses his Choice. 
 
 the accomplifhing of all that fwect and good that 
 ever they have had in Gods pretence in this world • 
 they have had by pieces, many fwcet manifeftations 
 of God unto them - but often God hath been abfent, 
 and they have been fain to leek for their Beloved^but 
 now all thole pieces (as we may lb fpeak) which they 
 have had, lbme atone time, and fome at another, 
 ihall be all joyned together 5 and they ihall have the 
 accompliihment of all in one, and the perfection of 
 all in one, and fo for ever enjoy it. 
 
 Fourthly, the prefence of God muft needs fill their 
 fouls and bodies with glory, for it fills the heaven 
 with glory- much more it muft needs fill an immor- 
 tal foul with glory, becaufe 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 prefence of God put glory upon the 
 glorified bodies and fouls of the Saints. 
 
 Further, the prefence of God muft needs be very 
 glorious unto the fouls of the Saints, in regard of 
 the maner of the bringing into Gods prefence, for 
 they ihall be brought into it by the hand of Chrift 
 the Bridegroom •, he mall , as it were , take the 
 Saints by the hand, and lead them to the Father 3 
 he ihall fay, Come now, I will lhew you my Father 
 that I have ipoken fo much of to you before, to 
 that end that the Father may delight in you. As 
 fuppoie the Prince were married to one, and upon 
 their marriage he takes his Spoufe by the hand to 
 lead her unto his father, to that end his father may 
 take notice of her, and manifeft reipecl unto her $ 
 fothis coming into the prefence of God {ball be 
 by the hand of Chrift. There is a glorious leading 
 M m 3 ot 
 
 Cap.45. 
 
 m 
 
Ili- 
 
 Cap.45. 
 
 Moses his Choice. 
 
 6. 
 
 of our fouls into the prefence of God in this world, 
 Bph.^.12. Jn whom we have boldness and access • the 
 word fignifies , A leading by the hand : and in 
 Canticles 1 . 4. it is faid of Chrift, 'That he brings the 
 Spoiife into the Chambers : He brings the Churchy the 
 fouls of his people into the Prefence- Chamber, and 
 that makes the prefence of God fweet unto the 
 Church: but hereafter there (hall be a more glori- 
 ous leading of the Saints unto God by Chrift, how 
 much more (hall the prefence of God be fweet unto 
 them then $ 
 
 Sixthly, what a bleffed fecurity muft there needs 
 be to the fouls of the Saints in the prefence of God : 
 To be under the fhadow of the Almighty is a fecure 
 condition, to be hid in the fccrets of Gods prefence 
 is a fecure condition, but to be in the glorious pre- 
 fence of the Almighty, as it mall be in heaven, O 
 the happy fecurity then ! A childe when it is gotten 
 into the prefence of his father or mother,thinks it felf 
 tare - 7 the Saints then that (hall always be in the pre- 
 fence of God, muft needs be in an happy fecurity. 
 
 Laftly, hence will follow an holy boldnefs : the 
 Saints of God fhall ftand in the prefence of God 
 with an holy boldnefs,they mall have nothing where- 
 of they fhall be aihamed : though the light of God 
 ihall mine moft-glorioufly upon them, yet it fhall 
 not difcover any thing in them that fhall caufc any 
 fhame or fear in them. It is the promife of God to 
 the diligent, They fhall ft and before Kings: Thofe 
 that are now diligent in making their calling and 
 election fure, in providing for their eternal eftate,this 
 is the blefling ofthem,they fhal ftand before the King 
 of glory, before the King of heaven with an holy 
 
 boldnefs : 
 
Moses his Choice. 
 
 boldnefs : And this is the firft thing which the 
 Saints fhall have in having God to be their portion. 
 The prefence of God. 
 
 Chap. XLVI. 
 The happinefs of t he beatifical vifton difcovered. 
 
 SEcondly, they (hall have the Beatifical Vifion 
 of God, we mall be where he is, and we mall 
 fee his face. Says Chrift, Father, I will y that 
 thofe which thou haft given me, be where I am, that 
 isablefling- butini?<?i/. 22.4. it is faid, They fhall 
 fee his face , and that is more, They f jail know as they 
 are known, 1 Cor. 13. 12. It is the promife of the 
 pure in heart, that they full fee Cod : 1 Iohn%. 2. 
 Behold, now we are the fonsofGod, and it doth not 
 yet appear what we Jhall be, but we know, that when 
 he fhall appear, wefballbe like him, for we fhall fee 
 him as he is. It is the happinefs of the Angels that 
 they behold the face of God 5 fo it fhall be the 
 happinefs of the Saints to behold the face of God 
 in heaven : <^As for me J. will behold thy face in righ- 
 teoufnefs, I fhall be fatisfied when I awake with thy 
 likenefs, Pfal. 17.15 .and fo we may have the help of 
 divers Scriptures to fhew, that this is the happinefs 
 of the Saints. The glory of this may appear in thefe 
 particulars : 
 
 Firft, to fee God as the firft being of all, or the 
 principle of all good, is a moftblefTed thing, to fee 
 Adam the firft father,or £*ve the firft mother of man- 
 kinde,or for a childe to fee his father,or mother,out 
 of whofe loyns and bowels he came, whom he hath 
 
 Mm 4 not 
 
 Cap.46. 
 
 Mat. 5. 8' 
 
 Mat. 1 8. 10 
 
Cap.46. 
 
 2. 
 
 Moses his Qho'tce. 
 
 not feen in many years, this is a joy and comfort^ but 
 to tee the Creator, the firfb Principle of all things, 
 that mud be a great, an infinite contentment •, and 
 to fee him that hath done all the good in the world, 
 hath much fatisfaetion m it. We would re Joyce to 
 fee a man that hath been an inftrument to do great 
 things in fome Countrey, as the King of Sweden, 
 or the like •, but to fee God that hath done all the 
 great things in the world, what a blefled joy and 
 contentment will that be i The rational creature 
 does naturally deiire to know the caufes and princi- 
 ples of things, no other creature looks at the princi- 
 ples and caufes of things , but the rational crea- 
 ture. If other creatures may have that which is 
 fuitable to fenfe, they look no farther -, but a ratio- 
 nal creature cannot be fatisfied in whatfoever it hath, 
 unlcfs it knows fomething of the principles and 
 caufes of the thing it hath, and when it knows the 
 caufe 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, it 
 hath full contentment : Shew us the Father, and it 
 fufficeth. 
 
 Secondly, they (hall fee God in his unity • where- 
 as now we underftand God onely according to his 
 feveral Attributes, as the manifeftation of the In- 
 finite Simple : Firft,being in one way we call Power, 
 in another way we call Mercy and Bounty, in an- 
 other way Juftice, and fo we apprehend God ac- 
 cording unto the feveral Attributes that God hath 
 manifefted himfelfin, whereas there are not many 
 things in God, but all thofe feveral Attributes that we 
 apprehend diverily, are but one excellency in God : 
 
 as 
 
Moses bis (be'tce. 
 
 as one beam of the Sun mining through a red glafs 3 
 caufes a red reflection-, and the lame Sun mining 
 through a blue glafs, caufes a blue reflection • and 
 fo the fame excellency of God fliining one way, and 
 working after one maner, we call by one name • 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 afterward. 
 
 Thirdly, we mall 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 proceflion of the 
 Spirit, and the generation of the Son; the fight of 
 God in the my fiery of the Trinity, is a moft glo- 
 rious thing. 
 
 Fourthly, we fhall fee God in his glory, in -f/^.33. 
 17. there is a promife, Tbeyfba/ifee the King in his 
 beauty, or in his glory ; there is a great deal of dif- 
 ference 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, with all his Nobles about 
 him in all his glory : fo God does manifeft himfelf a 
 little now, but this is not all that he does intend : and 
 for to fee God now as he does manifeft himfelf, is 
 fomewhat, but to fee God in his greateft glory that 
 ever he mall manifeft himfelf in, that muft be a great 
 happinefs. 
 
 Fifthly, to fee God in his eminency^ that is, they 
 mall fee how all excellencies that are in the creature 
 are eminently contained in the abfolute perfection 
 : ?fj 
 
 J}7_ 
 
 Cap. 46. 
 
1*1 
 
 Cap. 46. 
 
 Moses hi* Choice. 
 
 
 6. 
 
 1. 
 
 of the Divine nature •, all the good that is in the 
 effect, is in the caufes, and the good of thofe caufes 
 in their caufes, and fo at length they come to the firft 
 principle : fo all the good that we can fee in all ob- 
 jects that give content, we may fee all eminently in 
 God, and fee God in all. The latitude of the ob- 
 ject of mans underftanding, is fuch, as it compre- 
 hends all beauty, all excellency, all truth in it, and 
 therefore cannot be fatisfied till it fees into all 5 in 
 God it findes all united, and therefore in him one- 
 ly it findes bleffednefs : it is eternal life to know 
 him. 
 
 Sixthly, they mail fee God as he is, 1 $obn 3. 2. 
 now there is a great deal in that to fee God as he is 3 
 and for explication of that , there are thefe five 
 branches. 
 
 That is firft not to fee him onely negatively, that 
 is, not to fee him as he is : the moil: that we fee of 
 God now, is by way of negation, rather then any 
 pofitive fight $ when we fay of God he is incompre- 
 henfible, that is, he is fuch a God as cannot be com- 
 prehended, that's but negation : when we fay of God 
 that he is infinite, that is, fuch a God as hath no 
 bounds of his being,this is ftil a negation,to fay what 
 God is not : and when we fay God is a fpirit, though 
 the expreffion feem to have an affirmation in it, yet 
 it is but the apprehenfion of God rather by negation, 
 that is, that God hath no bodily fubftance in him • 
 for to fpeak properly, God is not a Spirit 5 but only 
 that is the moft excellent thing that we can conceive 
 of, and by way of negation, that he is no body, and 
 is invifible, one that we cannot fee, and feel, and the 
 like : when we fay he is holy, he hath no fpot of fin, 
 
 this 
 
Moses bis Choke. 
 
 this is by way of negation, but now in Heaven we 
 fhall not fee God onely by negation, but we fhall fee 
 that pofitive excellency of God, we fhall fee him 
 as he is. 
 
 Secondly, we fee God much by relation unto other 
 things ; as when we fpeak of God, and would open 
 the excellency of God, we fay, God is the King of 
 Heaven and Earth, and our Father, and the Father 
 of our Lord Jefus Chrift, and Creator and Go- 
 vernor of all things, and thefe are but relative ex- 
 preflions, and a great part of our knowledge of God 
 is by way of relation • but hereafter we fhall fee him 
 as he is. 
 
 Thirdly, you fhall fee God as he is,not by framing 
 any reprefentations of him in our mindes 5 there 
 fhall be that immediate prefence of God to the 
 minde, that there lhall not need be any reprefentati- 
 on, that we now form in our mindes 5 as in the fenfe 
 of Seeing, the object of the eye being abfent from it, 
 there muft be a fpecics to reprefent it : fo there are 
 fome kinde of reprefentations oFGodto our under- 
 standings here -, but there fhall be that immediate 
 union with God in the underftanding,that there ihall 
 need no kinde of reprefentation of God, but we fhall 
 fee him as he is. "• 
 
 Fourthly, we fhall fee him, not in his effects in the 
 creature ; the greateft part that we fee of God now, 
 is in his effects, and not as he is in himfelf , we do 
 not fee the face of God, but his back parts. We | 
 look upon the Sun, and there we fee fomewhat of j 
 the power of God, but it is but the effect of Gods i 
 power, and not Gods power itfelf-, and when we 
 look upon the world, we fe« much of Gods wifdom, 
 
 we 
 
 5?9 
 
 Cap.46. 
 
 2. 
 
Cap.4<5. 
 
 6. 
 
 Moses his Choice, 
 
 we fee the effect of Gods wifdom, and notthewif- 
 dom of God it felf. 
 
 Fifthly, we fhall 'fee God as he is diftinguifhed 
 from all creatures - 7 here now we fee almoft nothing 
 of God, diftinguifhed from created things. Say 
 what you will of God, that he is a Spirit, that he is 
 a created thing,that he is wife,or holy, or juft,or mer- 
 ciful, there is fomewhat of all thefe in the creature, 
 onely he is infinitely above all, and that is by way of 
 negation. But we do not fee him in that poiitive ex- 
 cellency which does difference him from all created 
 things •, but now it will be a bleffed thing to fee God, 
 as he is differenced from all created things 3 to fee him 
 asheis. 
 
 Sixthly, the Saints mail fee the counfels of God, 
 and all the ways of God , what have been, and 
 what fhall be to all eternity about election; what 
 his counfels were about creating of things, before 
 they were created,and what the workings oFhis coun- 
 fels were about the feveral ways of his providence, 
 before there was any manifeftation of them in his 
 creature-, and fo all his counfels about rejection of fo 
 many thoufands of men and Angels. It is an expref- 
 fion of S.Attgufime^Wc fhall fee the reafon why one 
 is reprobate, and one elected • why one is rich, and 
 one is poor : we do not fee the reafon now, but by 
 feeing God we fhall fee all things that may make for 
 our happinefs : we mail know all the works that 
 ever God did, and that ever he will do to all eter- 
 nity. 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 , mud be a 
 glorious fight. It is not yet Six thoufand years 
 
 fince 
 
Moses bis Choice. 
 
 fince God did any thing out of himfelf, and what 
 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 (o 
 in the next,who now can telle A Workman doth his 
 meaneft works at firit, and this world is but the be- 
 ginning of Gods works,and for a creature to fee what 
 God ilia.ll thus work for ever, is an infinite blefied 
 thing. 
 
 The feventh thing, wherein this bleffed vifion of 
 the Saints appears, is, that they fhall look upon all 
 the ways and works of God, as to fee their happinefs 
 confuting in them : there is a great deal or diffe- 
 rence in feeing an object that is excellent in its felf, 
 and to fee an object that is excellent, 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 
 to fee the Trees, and Fruit to grow-, but. the Heir 
 looks upon it after another maner, as the Land for 
 which my Father laid out much,and all to enrich me, 
 as the Land that is mine Inheritance : fo,were it that 
 we were but admitted to this glorious fight oi 
 God, meerlyto have the view of God, it were a 
 great pnviledge to the Creature, but to fee all the 
 iliine, and all that excellency that is in God, is to 
 make me happy \ and. all the counfels and ways 
 of God are working for my happinefs and glo- 
 ry, this is bleffednefs indeed. There is difference 
 between a Stranger looking upon the King, and 
 the Queens locking i pon a King. A Stranger may 
 ke Beauty and Majcfty in the King 9 but the 
 £ueen looks upon the King, and his Beauty and 
 
 Majefty 
 
 Cap. 46. 
 
ill 
 
 Cap.46. 
 
 8. 
 
 M o s e s bis Choice. 
 
 majefty, as her own--, and fo the fouls of the Saints 
 (ball fee all in God as their own, to make them 
 happy. 
 
 Eighthly, the bleilednefs of the fight of God 
 confiftsin this, that it ihall be a transforming fight, 
 fuch a fight of God, as ihall be a transforming, per- 
 fecting fight, not onely a perfect fight, but a perfect- 
 ing, transforming fight: The light that (hall come 
 from God upon the minde, ihall perfect the minde, 
 and transform the minde into the fame likenefs with 
 God : It mall not be a meer notional fight - 7 as men 
 may fpeak much or. God, and have a notional vifion 
 of God ; but there is a great deal of difference be- 
 tween the notional vifion of God, and the Deifical 
 vifion of God •, for it is not only beatifical,but Dei- 
 fical, for it does transform a man into the likenefs 
 of God. A deformed man may fee a beautiful ob- 
 jected thatilght (hall not make him like that beau- 
 tiful object 1 but the fight of God ihall make the foul 
 glorious, as God is glorious, as you ihall have it in 
 1 lohn 3. 2. We jhallhe like him : what is the ground? 
 We mall fee him as he is. 
 
 Ninthly, the fight of God will be a full fight, a 
 fight whereby the minde fhal be raifed to that heighth 
 of excellency, as it ihall be able to fee God in his 
 excellency : we cannot look upon the Sun now in its 
 excellency, if we will fee the Sun, we muft fee in its 
 reflection^but the underftanding of the Saints fhal be 
 railed to that heighth, that they (hall be able to look 
 full upon the face of God, and this will be the re- 
 ward efpecially of Faith b for thofe that are godly 
 do believe above reafon. Now becaufe the Saints 
 arc willing to fcarGod fo far 3 as to captivate their rea- 
 fon, 
 
Moses his Choice. 
 
 fon, and to believe upon bare teftimony above rea- 
 fon •, therefore hereafter God will give them this re- 
 reward , to fee things fully , and the reafon of 
 things. 
 
 Again, it fhall be fuch a fight of God, as fhall be 
 without any difcourfe, or labor, but there fhall be 
 the prefent viiion of God, at the opening of the 
 eye. We arc glad if we can come to underftand 
 the creature with labor •, but to come to underftand 
 God the Creator without labor, is a great happi- 
 nefs. 
 
 Again, to have the fight of God fo, as never to 
 lofe it , that addes much to the happinefs of the 
 Saints : To have but one glimpfe of the face of God, 
 though it were gone prefently, it were a great happi- 
 nefs, beyond all that the world affords, but God 
 fhall not onely pafs by, but ftand ftill : fo as the foul 
 (hall never lofe the fight of God, but it fhall have it 
 to all eternity, and the eyes of the foul fhall be eter- 
 nally opened to fee God. If a man looks upon a de- 
 lightful object, he is loth to have the eye drawn 
 from it - 7 you fhall never have your eye drawn from 
 God. 
 
 Further, in the fight of God you fhall fee all things 
 that do any way concern your felves in ordering of 
 you to all eternity : and this is made by fome the 
 ground , why it is impoffible for the Saints in 
 Heaven in the lean; degree to fall there ; becaufe 
 they lhall have a continual view of God, and in 
 him fee fully all circumftances of all actions, and 
 all things that any way do or fhall concern them 
 to all eternity. For there is no falling , or de- 
 
 clining from God, but it comes at firfl from fome 
 
 * error 
 
 Cap. 46. 
 
 10. 
 
 U. 
 
 12. 
 
544 
 
 Cap. 46. 
 
 in D to ow- 
 es res (jr 
 iffioucs ad 
 
 ft fefiuieu- 
 :.■-, O" on* 
 
 tantiai 
 
 Moses his C 
 
 IMC; 
 
 * error in the theoretical ox practical work of the un- 
 demanding, or in Tome inconfideratenefs ^ but there 
 cannot be the lead error in the minde, or the leaft in- 
 confideratenefs j becaufe the foul (hall be fo fully 
 taken up with the fight of God : what an infinite de- 
 light mull this needs be < It was the defire of a Phi- 
 lofopher to fee the nature of the Sun, though it were 
 qux rojfmt] to be burnt by it, he could be content- Co if God 
 lhould grant us this happinefs, Ton fhall corns to fee 
 me, hut the fight of me fhall deft roy yon, this were a 
 defireable thing • but to have a fight of God that is 
 a perfecting fight, and fuch an excellent and glorious 
 fight, in which our happinefs fhall confift for ever, 
 how glorious muft this needs be < 
 
 Laftly, to fee God in our felves : It is an happi- 
 nefs to fee God in the Creature, but much more to 
 fee God in our felves : the chiefeft of the glory of 
 God, next to that which appears in Jefus Chrift, ihall 
 appear in the Saints, and the chief excellency of 
 God that the Saints iliall fee, (hall be within them- 
 felves : they (hall fee more of the glory of God within 
 themfelves,then in ail the Heavens befides.The Hea- 
 vens are glorious now, the Sun, Moon, and Stars are 
 glorious •, but to fee the higheft Heaven, that were 
 more glorious. But the meaneft Saint of God in 
 Heaven, (hall fee more of God, and of his glory in 
 himfelf, then does appear in all the Heavens befide, 
 and then much more then does appear in all the 
 World. We might make it out, there is more of 
 the glory or God in one Saint, then in all the Hea- 
 vens and Earth befides ^ for the Heavens and the 
 
 Earth 
 
Moses his Qheice. 
 
 Earth are but Gods foot-ftool , not his image 5 
 but the Saints of God are are his image, and this 
 mall be their happincfs, to fee the glory of God in 
 themfelves. A man may delight to fee beautiful 
 colours, but you take more delight, if you can by 
 looking in a glafs fee your felves beautiful, and fee 
 thofe beautiful colours in your own clothes 5 but if 
 we could have the glory of the Sun, and the Moon, 
 and all the creatures in heaven mining within 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 mining within 
 us, this will be a mighty happinefs. Bafe fenfual car- 
 nal hearts think there is no content but in fatisfying 
 the flefh. What fweet and content have many , but 
 in their eating and drinking 1 and their pallate is 
 pleafed, and in that their other fenfes are fatisfied, 
 and they think this is the excellency ot man : But 
 take a fchollar, that hath but the exercile of his un- 
 derftanding to finde out truths,and thofe things that 
 are fuitable to the rational part, and he fees more ex- 
 cellency there, then in any fenfual thing, and he can 
 fcorn fenfual delights. 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 
 glory < There are two reafons of content in feeing 
 things-,In regard of the * objector in regard of the act 
 of feeing it felf.Let the object be what it will, there is 
 delight in the act of feeing and underftanding : For 
 a man to underftand that which is evil. 
 
 111 
 
 Cap.46. 
 
 it gives de- 
 
 light to the minde, and it is one of the perfections 
 
 of God that he underftands 
 
 fo that there is content 
 
 and 
 Nn 
 
 evil as well as good, 
 delight in 
 
 the act 
 of 
 
 * Vifio eft 
 ieleSfabilit 
 
 dutliciicr; 
 ui.o modo 
 ex pirte 
 ebjefti in 
 quintum 
 id quod vi- 
 iecur de- 
 leffabHe 
 eftydio mo- 
 io extirte 
 vifwuis in 
 quantum 
 ipfum vi- 
 dere dele- 
 ft ah He efi: 
 deleft amur 
 cnim cog- 
 mfenio, 
 nula : qium 
 vkipftmt- 
 U nos 71011 
 deleft at: 
 'quid ergo 
 \vifo lc.it i 
 fycaeftper- 
 f ftifsimi , 
 ideo Hircq, 
 modo de- 
 leftubilh 
 eft. Tom. 
 Aquln. 
 
Cap.46. 
 
 Moses his Choice. 
 
 of feeing, though there be no delight in the object : 
 but when the object is pleafing too, that addes much 
 to comfort and delight,therefore content in the fight 
 of God mult be the higheft content, becaufe there is 
 the higheft act of underftanding, and the higheft ob- 
 ject to fee that can be. 
 
 And thus I have endeavored to open unto you the 
 fecond blefled thing that the Saints fhall have in 
 Gods being their portion, they (hall fee God. Bleffed 
 art your eyes , faysChrift, That you fee thofe things 
 that you fee-, andbleffed are your ears ^that heard thofe 
 things you hear : So, blefled are the eyes of Gods 
 people that do fee any thing of God here, and hear 
 any thing of God here • but bleffed are the eyes that 
 fhall fee God hereafter. That which I labor for in 
 preffing thefe things, is to take off your hearts from 
 thefe things below, and that you may fee what you 
 are capable of 3 and if your hearts be mad upon your 
 fins, and you will perifli, you fhall know what you 
 lofe : me-thinks if men did know what they lofe by 
 their fin, they would caftit off with indignation, 
 and therefore when your fin comes and tempts you, 
 fay. What, fhall 1 lofe all this for (uch a way of fin * 
 
 Chap. 
 
Moses bis Choice. 
 
 Chap. XLVII. 
 The bleffedncfs of Union with G$d, 
 
 THirdly,they lliall have union with God. Sight 
 is higher then prefence, and union is higher 
 then light. John 17.21. Chrift prays to his 
 Father, That they may be one in m^ as thou art in me^ 
 and I in thee. For the opening of this union with 
 God, you are to know that there is tirft an union that 
 God hath with all creatures in general. Secondly, 
 an union that he hath with the humane nature of 
 Chrilt. Thirdly, the union that he hath with the 
 Saints. Firft, the union that God hath with all crea- 
 tures in general, and that union is twofold : An uni- 
 on of dependance • or an union of his immenfe pre- 
 fence : Of dependance, becaufe all creatures m the 
 world depend upon God for their being, and conti- 
 nuance of their being every moment, therefore there 
 mull: be an union of God with them •, for if the union 
 of dependance were broke, evey creature would fall 
 to nothing. 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 • fo all the creatures 
 have an union of dependance with God, without 
 which they cannot continue. And then the union of 
 immenfe prefence, that muft be, becaufe God is in 
 ever) 7 thing, and every where; there is not the leaft 
 fpire of grafs or ftone , but there is a way of 
 Gods immenfe prefence in that. Secondly, there is 
 another kinde of union that God hath with the hu- 
 mane nature or Chrift,and that we call an hypoftati- 
 cal union : for the humane nature, and the divine na- 
 
 N n 2 ture 
 
 H7\ 
 
 Cap. 47 . 
 
1 4 1 
 
 Cap.47. 
 
 I. 
 
 2. 
 
 Moses his Qmce. 
 
 \ 
 
 ture to be united in one perfon,this is that the Saints 
 and Angels of God fhall be adoring God for to all 
 eternity 5 that ever there mould be fuch an union be- 
 tween the Deity and the Creature, that if it were not 
 revealed to us in the word, it were impoflible to be 
 imagined by any creature. It is a great work of God 
 to unite an immortal foul with fuch a bafe creature as 
 our flefh is into one perfon •, I do not know any one 
 work of God in creation fo great as this, and this is 
 to be admired at : but if this be fo great a work to 
 unite a rational immortal foul into one perfon, with 
 a corruptible piece of flefh,then to unite mans nature 
 into one perfon with the fecond perfon in Trinity, 
 this is a great work. 
 
 Thirdly, there is an union of God with the Saints, 
 and that is in this World, or in Heaven. In the 
 World , there is a fourfold union that God hath 
 with the Saints. Hrft, there is an union of the in- 
 habitation of the Spirit $ for the Saints of God in 
 this World, are the Temples of the Holy Ghoft, 
 and the Spirit of God is faid to dwell in them •, and 
 fo there is a glorious union by the inhabitation of 
 the Holy Ghoft in them. The fecond union that 
 the Saints of God have in this world, is the union 
 of fimilitude 5 the Saints are like God here in fome 
 meafure, they have the image of God ftamped up- 
 on them , God fees his face in the Saints. The 
 brighteft glafs in the world to fhew Gods face, is the 
 fouls of the Saints 5 and there is not onely fome 
 likenefs of God in the Saints, but the likenefs of 
 God in his very life. A glafs may reprefent my image, 
 but that image hath not that life that I have, but 
 the image of God in the Saints, does not onely re- 
 , prefent 
 
Moses his Choice, 
 
 prefent God , but they have the life of God : 
 thofe that are converted live the life of God, and 
 by fin we are eftranged from the life of God: they 
 work as God works, God underftands himfelf the 
 higheft and infinite good 5 and God wills himfelf 
 as the higheft and infinite good •, thefe are the 
 chief actions of Gods life. Now the Saints of 
 God live this life, they in their meafure do here 
 underftand God, as the higheft and infinite good, 
 and do will God as the higheft and infinite good. A 
 third union that the Saints have with God, is a uni- 
 on of love •, love is an uniting grace, and there is 
 a mod entire love between God and every Saint, 
 and fo their hearts are clofe united, and mingled 
 by love. 
 
 Again, in this life there is a myftical Union, and 
 that is an union higher then any other-, an union with 
 Chrift, being made members of the Son of God,and 
 fo they come to have union with the Son of God, ac- 
 cording to that expreflion, in 1 tfohn 1.3. That 
 which we have feen and heard, declare we unto you, 
 that ye alfo may have fellowship with us • and truly 
 our fellowjhip is with the Father, and with his 
 Son Iefa Chrift. There is a myftical union be- 
 tween us and Chrift, and fo we come to have union 
 with God the Father alfo, and to be joy ned to the 
 Lord, we are one Spirit with him. * Now for the 
 union that the Saints have with God in j-Ieaven, there 
 are many intricate notions that fome of the School- 
 men have about this 5 as, that the foul (ball be turn- 
 ed into the fame Idea that God made it of-, and that 
 there fhall be an Jllapftts of God into the foul-, but 
 we muft. know there can be no union with God, 
 N n 3 but 
 
 _549 
 
 Cap.47. 
 
 Impofii- 
 bile eft" 
 Deum uni- 
 ri (peculi 
 no do fub- 
 \i>nvi. ani- 
 nx vo(tra 
 uUo tnter- 
 ueniente 
 iomoy vel 
 cjfeftu cre- 
 ito>qucm 
 Dens in a- 
 litnieffici- 
 xt y rationc 
 cujut dici- 
 cur {pecii- 
 liiir ejfc in 
 Ua, cfl'en- 
 cii Viuini- 
 tit'u i/iti- 
 mi Eft in 
 -ffcntii a 
 ;ime vi 
 imme'ifti- 
 t is, now 
 thi; pre 
 fence of 
 God can- 
 not be 
 reator or 
 Ids, fed fo 
 lum rationc 
 alicujus 
 tiovi effe- 
 ct us, Smr. 
 traft. de 
 beat. Seel 
 
Cap. 47. 
 
 2. 
 
 Moses fc/5 Choice. 
 
 but it muft be by vertue of the influence of fome 
 good from God 5 for fpeak of what union you will, 
 God cannot in his Eflence be more prefent with the 
 creature then he is here, but onely in regard of fome 
 manifeftation, or communication of himfelf, in fome 
 gift or good thing-, but certainly,there will be a won- 
 derful glorious union between God and the foul in 
 Heaven, and that upon thefe four grounds. 
 
 Firft, there is not fuch diftance between God and 
 the foul, but that it is capable of union with God. 
 One would think how is it poilible that God ft]6uld 
 be (b united to the foul, being there is fuch an infi- 
 nite diftance between God and it: but there is not 
 fuch an infinite diftance between God and the foul 
 of man, as that there ftiould not be a glorious union 
 between them : there is a great deal of likenefs be- 
 tween God and the foul •, Firft, in the fpirituality, 
 God is a Spirit, the foul is a Spirit. Secondly, in 
 immortality, God is immortal, the foul is immor- 
 tal. Thirdly, in the high excellency of God, the un- 
 derftanding and will, the foul is endued with under- 
 ftanding and will ; the perfection of God as we can 
 conceive, is his underftanding and will •, and fo it is 
 in the foul. Fourthly , in the feveral operations 
 that the foul hath •, and herein there is more likenefs 
 between God and mans foul, then is between God 
 and Angels, in that one rational foul fhould perform 
 fo many works, as the fame God, the fame Excel- 
 lency , working upon the creature, works in one thing 
 one way, and in another thing another way • fo the 
 foul reprefents God in this, in that one rational foul 
 hath fuch variety of workings in the body,for under- 
 ftanding, for fenfe, for vegetation, which Angels 
 
 have 
 
Moses his Choice, 
 
 JUL 
 
 Cap.47' 
 
 have not. Again, the foul refembles God in the in- 
 finitenefs-, the foul is not onely infinite induration, 
 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 all other crea- 
 tures : for the feniitive 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 object of mans foul is univerfal, infinite: 
 it is not any particular truth, that will fatisfic the un- 
 demanding, let there be never fo many truths re- 
 vealed, yet the understanding defires infinitely more^ 
 if there be any truth that is not revealed, it would 
 have that. Let * the fenfe have fome particular ob- 
 ject before it, fuitable to fenfe, it looks no further-, 
 as if the eye have colour, it goes no further, nor the 
 ear goes no further then found, but the understand- 
 ing hath defire to all truth: And fo for good, the 
 fenfitivc creature hath no defire of good, but onely \l %u r,uUo 
 that which does prcferve fenfe, but the will of manC^S* 
 is for good in general : and this fhews how capable I Pens fub 
 the foul is to be raifed to fuch an excellency, as to 
 have communion with God i if we knew what our 
 fouls were capable of, we would not think we could 
 fatisfie them with fuch things as bruit beafts are (atif- 
 fiedwith. Secondly, there may well be a glorious 
 union between God and and the fouls of the Saints, 
 
 * Impojfi- 
 bilc ejl feu-\ 
 urn corpo- 
 reum ele- 
 viiri ad 
 Veifn,prout 
 feejl, 
 
 becaufe God mall fee nothing but himfelf in the fouls 
 of the Saints: now when God fhall fee nothing 
 
 bjcfto C 
 jus ; bic e- 
 nim ratione 
 non potctt 
 vifvs eleva 
 (iadperci- 
 piaitm fo 
 num., nee 
 iuiitm ad 
 rcrcipicndu 
 lOlorcm (f 
 
 fie de a His 
 
 potentiif, in quo multum diffen intellects a, feafu ; ium intellect™ abfolute continet De- 
 um fub obieilofuo ; (? ided elevare potejl ad percipiendum ilium pvrfetfuu, quam n&tk 
 raliter poffct j quid totj. iliu elcvatio eji intra Utitudinem ob]cHi intclicflui, Suarei ck 
 Beat. Difp. 6.Scd. j. 
 
 Nn 4 but 
 
j5*_ 
 
 cap.47. 
 
 Moses his Choice. 
 
 but his own in fuch a creature, this is a full ground 
 of Gods near and moft glorious union with it : as 
 when a man comes to fee in another much of his own, 
 his heart is united to him •, things that are of a like 
 nature do unite : Bring an hot fire-brand to the fire, 
 and it does unite prefently, becaufe the fire does finde 
 fomcthing of it felf there*, if there were fome 
 moifture in the brand, it would not fo fully unite : 
 And fo here we cannot have full union with God, 
 becaufe though God fees fomewhat of his own 
 in us , yet there is a great deal in us , that is not 
 Gods : but when we mail be wholly free from fin, 
 and God fhall fee nothing but his own in us , 
 that muft needs be a ground of a moft glorious 
 union. 
 
 Thirdly, in Heaven there mall be nothing in 
 God, but mall be fuitable to the nature of a glori- 
 fied Saint, and fuitablenefs is the caufeof union : if 
 there be not a fuitablenefs, there cannot be union. 
 There cannot be fuitablenefs between God and other 
 creatures -, but between a glorified Saint and God, 
 there fliall be an infinite fuitablenefs, and therefore 
 an infinite glorious union. Again, there fhall be an 
 infinite inflamed love •, here is an union of love, but 
 in Heaven there will be a further degree of love, and 
 love being enflamed, there muft needs be a moft glo- 
 rious union. 
 
 Fifthly, if you confider what the bond of con- 
 nexion of the foul and God together is, namely, the 
 mediation of the Son, the fecond perfon of the Tri- 
 nity, there muft needs be an infinite clofe and glo- 
 rious union of the Saints with God. This vifion 
 and union with GQd 3 is enough tocaufethe fouls of 
 s Gods 
 
Moses bis Choice. \ 553 
 
 Cap.45. 
 
 Gods people to be fo fatisfied, as to fay, Let all 
 things be taken from me, it is enough -, I have fomc- 
 what of Gods prefence here, but I (hall have the 
 glorious prefence and viiion or God, and union with 
 God hereafter •, and though my eyes fliould never 
 fee good day after, or never fee comfortable ob- 
 ject in the world, this is enough, I /hall fee God, 
 and have full union with God : Though there be 
 a feparation between me and all temporal comforts 
 in the world, though God fliould rend this creature 
 or that creature, the deareft husband, or the deareft 
 wife, or the deareft comfort in the world, and thofe 
 things that my foul do moft cleave to herefrom me-, 
 yet it is enough that God and my foul are fomc- 
 what united, and that God and my foul fhall have a 
 glorious union hereafter. O that God would raifc 
 our hearts to thefe things, that we may know what 
 is the bufinefs we have to do in the world: If 
 you do not know thefe things (hall be your por- 
 tion, never give fatisfaction to your felves in the 
 flefh, till your know thefe things (hall be your por- 
 tion. 
 
 H A P. 
 
554 
 
 Cap.48. 
 
 I. 
 
 Moses bis Choice. 
 
 Chap. X L V 1 1 1. 
 'the bleffednefs of communion with G-od. 
 
 N 
 
 Ow we come ro the fourth thing, Commu- 
 nion with God, and this is more then the 
 other three things. Union is the ground of 
 communion -, communion is that which riteth from 
 both parts being united, and the Saints lhail have a 
 glorious communion with God and the Trinity-, in 
 this life there is a communion that the Scripture 
 fpeaks of, that we have with God the Father, and 
 the Son, and the Spirit, i John 1.3. Ourfe/lowjhip u 
 with the Father, and his Son Jefut Chnfi z, and in 
 52. Cor. 13.14. The communion of the Hoi) Gho(l he 
 with you, fays the Apoftle 5 fo that there is a fellow- 
 ship with the Father and the Son, and communion 
 with the Holy Ghoft 5 but certainly, it (hall be ano- 
 ther maner of communion that the Saints (hall have 
 with God in the world to come. Now this commu- 
 nion, it ftands either in regard of the work of 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 : Firif, 
 in the delight they have one in another. Secondly, in 
 wiming all good to one another. Thirdly, in the 
 communication of themfelves one to another. 
 Fourthly, in the bleffed familiar converfe that they 
 have one with another. 
 
 Firff , communion confifts in the delight they have 
 in one another : There is a full , a&ual , mutual, 
 everlafting delight between God and the Saints in 
 heaven : Firft, there is a delight : Secondly, full : 
 
 Thirdly, 
 
Moses his Choice. 
 
 Thirdly, aftual : Fourthly, mutual : Fifthly, cver- 
 lafting. 
 
 Firlt, there is a delight: God here rejoyces in 
 them, the Scripture fays, He rejoyces in the habita- 
 ble parts of the earthy and his delight is with the fons 
 ofmcn^ Prov.S. 9 1 . why does God delight in the ha- 
 bitable parts of the earth i there are other glorious 
 works of God that are not in the habitable parts of 
 the world • but God delights in the habitable parts 
 of the world, becaufe there 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 • as I ft. 19.2 5. Jjfyria is the work 
 of Gods hands, but Israel is his inheritance ♦ but there 
 
 The delight that God 
 
 555 
 
 will be a delight far higher : 
 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 infi- 
 nite delight and content in the perfons of the Saints ; 
 howfoever their perfons are mean here, yet as they 
 (hall be hereafter, God will take an infinite delight in 
 them. Secondly, he delights in conferring blciTed- 
 nefs upon his people •, there is much delight in the 
 communication of good, as well- as in the enjoy- 
 ment of it : what good hath a man who hath a great 
 eftate more then another, but that he may commu> 
 nicatemore good then another. Thirdly, he de- 
 lights 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 pleafure in it, his foul is fatisfied in 
 the glory that lie fees upon his own people., and that 
 
 becaufe 
 
 Cap.48. 
 
 r. 
 
 2. 
 
lit 
 
 Cap. 48, 
 
 6. 
 
 2. 
 
 Moses his Choice. 
 
 bccaufe he loves them : The former arofe from the 
 pleafure in himfelf in the act of communicating • 
 this from the love to his people, to fee their good. 
 Fourthly, God delights in their prefence to have 
 them with h-im, and by him, as the Father delights 
 in the prefence of his Children to have them round 
 about him. Fifthly, God delights in their love, 
 that he hath thefe creatures to love : as a man de- 
 lights to have love from others-, What pleafure 
 could a man have in all the world, if none loved him? 
 If he mould 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, fo God is not contented in any 
 thing clfe he hath to delight himfelf in, but that 
 which muft make up all, in that he hath his people to 
 love him. Sixthly, God delights the more in his own 
 glory, becaufe his Saints are partakers of it • it is fo 
 much the more fweet unto him, becaufe they have 
 a (hare in it •, thus it is between entire friends, who 
 have intimate communion one with another, their 
 own happinefs pleafes them the more, becaufe 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 Zeph. 
 t^ 3-nhe willrejoyce over them with joy and with 
 finging ♦ the delight that God hath with his people 
 in Heaven muft needs be full : Firft, in regard of the 
 near relation that his people have to his Son, and 
 becaufe he takes fuch infinite delight in the Son •, and 
 they being one with him, thence flows that full de- 
 light. Secondly, becaufe he fhall fee fo much of his 
 
 own Image •, now that is 
 
 infinitely delightful : 
 that 
 
Moses bis Cboice. 
 
 that is the reafon why the father or mother does de- 
 light in their children, becaufe they fee themfelves 
 in them : fo God mall 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 mall fee his own handy- work to be fo glo- 
 rious and full in them. As a man that makes a work 
 that is very curious and glorious, he takes abun- 
 dance of delight to look upon it* and if the work 
 be full and perfect, then his delight is full and per- 
 fect. Now the great work of God is in the glo- 
 ry of the Saints : God loves to look back to the 
 creatures, 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 perfection, he will look upon it : Now 
 when God (hall fee what he hath done,in railing 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 5 for be- 
 tides the delight in the act of communication and 
 delight, becaufe of the love 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 
 higher!: end of his greateft deiign, the higheft end 
 of his deepeft councels, the higheft end of his moft 
 glorious work : It is a great delight to a man when 
 he goes about a work, if he have his end 9 though 
 a man have fome benefit by his work, yet if 
 he be croft in his laft end , all his joy is taken 
 
 557 
 
 cap.48. 
 
 away-, and this is the evil of fin 
 
 fin fecks to 
 crofs 
 
<cg I M o s e s bis Choice. 
 
 Cap.48 
 
 crofs God in his higheft end that he aims at, but the 
 Saints in heaven (hall give God his full end : God 
 fhall have the higheft end that he did aim at, he 
 (hall fee it accomplifhecl and fulfilled in them •, now 
 thofe objects in which Gods higheft end is fulfilled, 
 he muft needs take delight in, and that fhall be in 
 the Saints . Again, the delight of God muft be full, 
 becaufe God hath no other object, but rational 
 creatures, Angels and Saints to let out his delight 
 to 5 if God does take any delight in any creature 
 here, it is in order to the Angels and the Saints : 
 Now when God hath no other object to himfelf,and 
 his Son, and his Spirit, to let out his delight unto, 
 but the rational Creatures, Saints and Angels, joyn- 
 ed in one (for the Lord Chrift fhall be the head of 
 the Saints and Angels) furely his delight in them 
 fhall be full. 
 
 Thirdly, this delight fhall be actual, and that is 
 necelTary to communion*, for though there be de- 
 light, yet if it fhould lie dead in the habits, there is 
 no communion : If two friends have habitual delight 
 one in another, they are not faid to have communion, 
 but when it is actual, fo this delight fhall be actual 5 
 the nature of delight is to be lively and active, even 
 in us, though it be but an affection in us $ but God 
 being a pure act, there will be an infinite activity in 
 his delight," and it is always vigorous and frefh, fo 
 as God mall make the fouls of his people to be fen- 
 fible of the activity of his delight. Fourthly, this 
 delight .fhall be mutual, it fhall be on the Saints part, 
 as well as on Gods part. As God delights in the 
 perfons of the Saints, fo they delight in God him- 
 felf, not in that they receive from God, but their 
 greateft 
 
Moses bis Choice, 
 
 greatest delight is in the being of God himfelf $ and 
 as God delights in their glory, fo they do delight in 
 all the glory of God, in eifential glory that they fee 
 in God, and in all the glory that is reflected upon 
 God by his creatures 5 and they delight in his pre- 
 fence in being with him, and in his love, and in that 
 they can give any glory to him 5 they delight in all 
 they have, more becaufe God hath glory by it, then 
 in that themfclves are bleffed in it. And it is full 
 like wife •, the delight of the Saints of God is full, as 
 well as the delight of God in the Saints is full $ and 
 that tor 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 the Father of the Lordfefa Chrifi^ and becaufe 
 they fee their likenefs 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, fo the Saints mail fee all 
 the good that ever they have done, does redound to 
 the glory of God ; howfoever, the works of Gods 
 people for the prefent ieem to be mean, yet it mall 
 appear, all the gracious works of the people of God 
 mall be the molt glorious things in^jhe world : For 
 God mall own them for the fetting out of his glory, 
 as the greatefT: things in the world • and this mould 
 be an infinite encouragement tons, to be abundant 
 in good works, becaufe God will glorifie our good 
 works : and as the fulnefs of the delight of God 
 in the Saints is,becaufe God attains his end in them, 
 how full muft the delight of the Saints in God be, 
 becaufe the Saints do attain their end in God, the 
 
 end 
 
 JT9 
 
 Cap.48. 
 
I 56° 
 
 Cap. 48. 
 
 Moses his Choice. 
 
 end of all their thoughts, and ways , and perfor- 
 mances < and they (hall have no other object to let 
 out their delight to, but onely God : here, though 
 we have fome grace, yet the ftream is divided, we 
 let out fo much to one creature, and fo much to an- 
 other-, the children fo much to the Parents, and 
 the Parents fo much to the children ♦, and husband 
 fo much to the wife, and the wife fo much to the 
 husband, and fo much to our friends,that the ftream 
 we let out to God is but little : but when all the de- 
 light that we let out to the creatures, (hall betaken 
 away, and God mail be the onely object of our de- 
 light, then our delight mull: be full. 
 
 And as this delight is mutual, fo it mail be con- 
 tinual : for being withdrawn from all other objects, 
 it will work upon that, both of them, Gods delight 
 in the Saints, and the delight of the Saints in God, 
 fhall be for ever : the Saints fhall be an eternal ex- 
 cellency, in which God ihall delight, and God mall 
 be an eternal excellency in which they delight, they 
 ihall be always keeping that feaft of the Lamb. We 
 read of Ahafuertt*, he kept a glorious feaft, and the 
 glorioufnefs of it is fet forth by the continuance of 
 it, Eftberi. 4,5. it is obfervable, the difference be- 
 tween the feaft tfcit he made with his Nobles, and 
 the feaft that he made with the common people, and 
 that may lively fet out the difference of thegood- 
 nefs of God that he lets out to his own people, and 
 that he lets out to other common people 3 he made 
 a feaft of a hundred and fourfcore days to his No- 
 bles, and but feven days to the common people : 
 fo when God comes to make a feaft of joy to his 
 people, it fhall be everlafting. Men in the world 
 
 have 
 
Moses his Choice. 
 
 ,61 
 
 Cap-48- 
 
 2. 
 
 have fomc 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 
 (hew the riches of his glorious Kingdom,and the ho- 
 nor of hisMajefly. 
 
 Secondly, in communion there is a mutual wish- 
 ing and willing of good to one another $ now God 
 lhall will all good to the Saints, and theywilli all 
 good to God : It is true, that God from all eternity 
 did will all good unto his people, but here his peo- 
 ple 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 veffels fit to 
 receive good ^ the bodies and fouls either of the 
 Saints or the wicked being united after the refurrecli- 
 on,they mall be veffels infinitely enlarged, capable of 
 abundantly more then they are here,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 mall be enlarged ; when as the wicked, when 
 their fouls {hall be enlarged, they (hall have nothing 
 but mifery. There is a twofold love , when one K 
 mall willonely good to himfelf by another, or will \Amrbene 
 good to another •, now the love of good will is moll: vAi 
 glorious in God, and it is mutual 5 God {hall will 
 his good to the creature, and the Saints mail will all 
 good to God : What good can they will to God * 
 
 Oo It 
 
 Atrnr urn: 
 the j 
 
5<Sz 
 
 I 
 
 Cap.48. 
 
 2. 
 
 Moses his Choice. 
 
 It is true, there can be no addition to the efTen- 
 tial goodnefs of God, but they can will that this 
 his goodnefs be honored and praifed- and this 
 (hall be in the bleffed communion between God 
 and his Saints in the mutual working of their 
 wills. 
 
 Thirdly, in communion, there is the communica- 
 tion of what 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 labor 
 to communicate, it is not communion. Now there 
 is a glorious communication on Gods part : Firft, 
 immediate : Secondly,full : Thirdly ,free : Fourthly, 
 cverlafting. Firfh , immediate - 7 whereas here God 
 communicates himfelf through creatures,or through 
 ordinances, there are conduits of conveyance •, for 
 there is fuch diftance between God and us, that we 
 cannot expecl that immediate conveyance of Gods 
 goodnefs, and of himfelf to us here, as we fhall have 
 -in heaven. 
 
 Secondly, the fulnefs of Gods communication : 
 Suppofethat God mould draw out all that beau- | 
 ty, fweetnefs , goodnefs , and power that he hath j 
 communicated in all creatures in the world, and j 
 bring the quinteffence of all, and communicate that j 
 unto the foul of one Saint, certainly it would not' 
 ferve the turn, for the happinefs of one Saint, there 
 mull; be a greater communication : But conceive, 
 if we fee one creature have fo much power inirby 
 its influence upon the dunghil, as to produce fuch 
 a glorious creature as life, which is the moft glo- 
 rious thing that ever God did make. Saint Au- 
 gujtine fays , There is more glory in the life of a 
 
 flie. 
 
Moses bis Cboice. 
 
 flic, then in the Snn in the Firmament : Now if che 
 Sun have fuch power to produce life from a piece of 
 dirt, what power fhall the influence of an infinite 
 God have upon a glorified foul * No marvel though 
 the Scripture fays, That eye hath notfeen, neither ear 
 hath heard, neither hath it entred into the heart of 
 man Jo conceive what Cod hath prepared for 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 communi- 
 cate, much more for goodnefs it felf : certainly,God 
 being goodnefs in the abftract, his communication 
 muft needs be free. 
 
 Fourthly, it is everlafting -, the letting out of him- 
 fclfto the Saints, mall preferve their ftrength, that 
 he may let out himfelf unto them •, as if there were 
 that power infome excellent liquor that is let out 
 into a veffel, not onely to fweeten it, but perpetually 
 to prcferve it, that it may be letting out it felf into 
 it i, fo God does everlaftingly in communicating 
 himfelf unto his people, preferve them that he may 
 communicate himfelf. And then the Saints of God 
 do communicate to God in the fame way that God 
 does to them. They are always worfhipping God 
 immediately , not through ordinances $ as they 
 fhall not receive any thing of God through ordi- 
 nances, fo they fhall not worfhip God "through 
 ordinances 3 but as they receive immediately, fo 
 they fhall worfhip God immediately , and their 
 communication fhall be full : but as they can- 
 not will any effential good to God, fo they can- 
 not communicate any effential good, but they fhall 
 communicate themfelves , and all that they are 
 
 Oo 2 or 
 
 Cap.48. 
 
Moses his Choice. 
 
 or have to God ^ or if they were able to make a thou- 
 fand worlds, they would make them all for the glo- 
 ry of God •, but becaufe that is beyond the power 
 of any creature, therefore they communicate them- 
 felves, and all that they are, or have, or can do to 
 God: as a drop of water is let out into an infinite 
 Ocean, fo they are let out unto God, as into an infi- 
 nite Ocean: AvAxhen the communication is free, 
 having the divine nature made perfect in them, that 
 do flow to God, when they fee his divine nature : and 
 this communication fball be everlafting, God letting 
 out himfelf to them, and they letting out themfelves 
 to God : This is the reward of the Righteous, and 
 this is that which Mofes had an eye unto, and all 
 Gods people that have an eye beyond the vail, be- 
 hold it with infinite foul-fatisfaction. 
 
 Fourthly, in communion with God, there is a fa- 
 miliar converfe between God and the Saints : And 
 herein are thefe particulars : 
 
 Firft, God manifefting himfelf in a fuitable way 
 to the conditions of his people, fo as it were con- 
 defcending to their condition, that though his Ma- 
 jefty be infinite, yet it fhall no way be a terror unto 
 them : Here if a Saint of God fees but an Angel, he 
 is amazed ^ but becaufe God would have his people 
 enjoy holy familiarity with himfelf, therefore he 
 will manifeft himfelf fo, as though there be an in- 
 finite glory, yet there ihall be no amazement •, but 
 that they (hall be able familiarly to converfe with 
 him, as one friend does with another. The Scri- 
 pture fpeaks of the familiar converfe that God hath 
 with his people here, that they are called friends : 
 Abraham was called The friend of God, and the 
 Difciples 
 
Moses his Choice. 
 
 Difciples were called friends , but hereafter the 
 friendfhip fhall be much more full and fweet •, fob 
 mall have his defire, O that the terror of God may not 
 fall upon me : Here when God fpake by himfelf, 
 many of the deareft of his Saints have been afraid ^ 
 but when we come to be made partakers of this blef- 
 fed Recompence of reward, all fuch fear fhall be 
 ^done away. 
 
 Again, another thing in familiar converfe, is the 
 mutual opening of themfelves one to another •, much 
 isfaid of Gods opening of himfelf to his people 
 here, PpZ.25.14. Prov. 3. 32. \Cor.i % \6^ohni^. 
 15. and that is the reafon why they are brought in- 
 to the Chamber fpoken of in Cant. 1 .4. becaufe their 
 fecrets are difcoyered ^ as they faid to the King of 
 tfudah^ concerning the Prophet, The Prophet that 
 is in Ifrael^ does reveal what foever thondoefl in thy 
 bed-chamber 3 becaufe in them Kings reveal their 
 fecrets : The myfteries or the Kingdom are reveal- 
 ed to the Saints here, much more in heaven, there 
 are many fecret things that God hath to tell his 
 people, when they come to have familiarity with 
 him. When a-man comes to a woman a ftranger, 
 he does not tell her his fecrets $ but when me is mar- 
 ryed to him, then he tells her his fecrets 5 fo in 
 heaven , God will reveal his fecrets , and they 
 mail not onely fee his face , but they fhall fee 
 Gods heart. And they fhall open their hearts to 
 God, for they fhall have nothing in their hearts 
 that they fhall be afhamed of. As the Sun-flower, 
 when the Sun mines, the flower is open, but when 
 the Sun is down, it fhuts : So here when Gods 
 face mines, their hearts are open to God, 
 O o 3 but 
 
 Cap.48. 
 
<>66 
 
 Cap. 48. 
 
 Moses his Choice. 
 
 but often they lofe the fhine of Gods face , 
 but in Heayen Gods fhine fhall be always upon 
 them, and their hearts fhall always be open to 
 God. 
 
 Again,in converfe there is difcourfing one with an- 
 other, it is much here, 2 Cor. 6.16. I will dwell in 
 thew^ and walk in them : walks of friends are for 
 difcourfe, in Canticles 7. 5. The King is held 
 in the Galleries : Galleries are made for con- 
 verfe , and walking 5 fo the Church is compared 
 to the Galleries in which Chrift is held: There 
 is converfe with God here , but much more in 
 Heaven. 
 
 And then in familiarity there is abundance of 
 delight, not onely in one another, but in receiving 
 one from another ^ when men do converfe, they 
 
 delight in being receiving, and 
 
 being 
 
 ufeful to 
 
 one onother • fo God will rejoyce in any thing that 
 they (hall be able to give him, as they (hall rejoyce 
 in what God does give them. And the ground of 
 all, is becaufe they live the fame life of God •, as 
 now there cannot be a converfe between plants and 
 beads, becaufe they do not live the fame life •, but 
 between one beaft and another, there may be con- 
 verfe, becaufe they live the fame life •, and fo there 
 cannot be converfe between beafts and men , be- 
 caufe they do not live the fame life •, nor between 
 God and man, unlefs they live the fame life 3 but 
 there fhall be a glorious life hereafter, fitting the 
 fouls of the Saints for converfe with God : no crea- 
 ture is capable of converfe with God, but the ra- 
 tional creature, becaufe no creature can live the life 
 of God, but the rational creature : and the ground 
 
 of 
 
Moses his Choice. 
 
 the converfc that the Saints have with God, is from 
 the near familiarity that God h3th with Chrift. 
 Zdch.13.7. t^Jwake, Sword, again ft my Shep- 
 herd, and againfi the man that is my fellow^ it is 
 the voice of God concerning Chrift ; now becaufe 
 there is this familiarity between Chrift and his Fa- 
 ther 5 this is the ground why the Father hathfucha 
 fweet familiar converfe with the Saints. And from 
 all this communion that is between the Saints of 
 God, andGodhimfelf^ 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 burn, or for the Sun to iliine 5 but 
 here is the miftake, fome miftake good, they will 
 good in general, but they look for good in this crea- 
 ture and that creature, or in this luft or that luft : but 
 here is the happinefs of the Saints % as it is natural 
 for their wills to will good, fo it mail be as natural 
 for their wills to will God as an univerfal good ! 
 this is the bleiTed communion that the Saints mall 
 have with God , and this is the accomplishment 
 and iffuc of all the communion we have with God 
 here. 
 
 Oo 4 
 
 Chap. 
 
 567 
 Cap.48. 
 
5 68 
 
 Cap.49. 
 
 Moses bis Choice. 
 
 Chap. X LIX. 
 The happnefs of the Saints in their fruition of God, 
 and their per fett reft in him. 
 
 THe fifth thing in the Saints having God to be 
 their portion, is fruition of God, enjoyment 
 of God : Gods people fhall not onely be in 
 his presence, and fee him, and have union with him, 
 and communion with him,but they fhall have fruition 
 and enjoyment of him : The fruition of God con- 
 lifts in thefe four things. 
 
 The firft is, The reflect act of the foul, whereby it 
 comes to know what it hath ; it hath a God, and it 
 knows it, by a reflect act • and upon this it is, that 
 there is no creature can be faid to enjoy a thing pro- 
 perly, but the rational creature ^ the beafts and 
 plants have many things communicated to them , 
 but they have no reflect act to know what they have, 
 this is proper to the rational creature. If one have 
 never 10 great a good, if he were ignorant of it, 
 and did not know it, he could not be faid to enjoy 
 it : As one that hath an inheritance given him, if 
 he knows not of it, he is far enough from the en- 
 joyment of it. This will adde much to the happi- 
 nefs of Gods people, they ihall be filled with hap- 
 pinefs and glory, filled with God, and they fhall 
 know all their happinefs:Thcre are many excellencies 
 that other creatures have,but they know not of their 
 excellency 5 and many of Gods people have abun- 
 dance of mercy from God, God communicates 
 much to them here, but they cannot be faid pro- 
 perly to enjoy it, becaufe they do not know it 5 but 
 
 time 
 
Moses his Choice. 
 
 time will come, though God lets out himfelf fully, 
 yet he mall let out himfelf no further then we mall 
 know him. 
 
 Secondly, there is in fruition the having ufe of all $ 
 if a man be never fo rich, and have never fo great 
 pofleifions , if he have not the actual ufe of what 
 he 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 ufe of it. But now the people of God, 
 as they ihall have God to be their portion, fo they 
 (hall enjoy God fully, to have what ufe they will of 
 all the Attributes of 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 •, and 
 they cannot will it fo foon, but they mall have it, 
 nor fo eafily, as they may enjoy it : Then we do 
 enjoy the benefit of friendmip, when one friend 
 fays to another, Make ufe of all I have as your own, 
 as you will : So God mail 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 
 onely the happinefs of his Saints, caufally or effectu- 
 ally, but he is formally the happinefs of the Saints : 
 He is not caufally the happinefs of the Saints 5 that 
 is, That he mould caufe fome good to come from 
 him to the Saints $ but he is formally the happinefs 
 of th^Saints, becaufe they have God himfelf to en- 
 joy, and have the ufe of himfelf. The Sun is cau- 
 fally great good to the world, it caufeth the herbs 
 and plants to grow-, but it is not formally the 
 
 here below: But God is not 
 onely 
 
 ^69 
 
 Cap.49. 
 
 2. 
 
 VifoUt 
 Dcumad. 
 volunta,' 
 tem,kabc- 
 bit ad vo- 
 luptitcm, 
 fructur ad 
 jucundita" 
 tern, 
 
 Ber.Scrra. 
 de Tripl. | 
 Gen. Bon. 
 
 good of the creature 
 

 I 
 
 Moses his Choice. 
 
 onely caufually good to the Saints , but formally : 
 God is theirs, to be ufed unto the utmoft that they 
 are capable of. 
 
 The third thing in fruition,is to have the fweet and 
 comfort of all that we do ufe, orelfe we do not en- 
 joy that we have. If a man fhould have the ufe of 
 his eftate, and meat, and drink, if he have not the 
 fweet and comfort of it, he cannot be faid to enjoy 
 it •, but when the comfort is let out, that the foul is 
 fenfible of it, then he may be faid to enjoy it : And 
 hence it is that God is faid to give all things to us 
 richly to enjoy, iTim.6.ij. There is no creature 
 can give us to enjoy another • another may give a 
 man fuch and fuch things in which may be comfort, 
 but he cannot give him comfort in the thing, it muft 
 be God that muft give to enjoy 5 no creature can 
 properly give the enjoyment of another , becaufe 
 though it gives the thing, it cannot give the comfort 
 with it, but God gives the thing , and he gives 
 the comfort with it, and fo a man is faid to en- 
 joy it. 
 
 Fourthly, it is fuch an enjoyment, as the having 
 of it does perfect that which does enjoy it, and by 
 that we fhall underftand the difference between 
 other creatures attaining to their end, and the ratio- 
 nal creature attaining his end 5 the other creatures, 
 when they attain their end they periih, fo as they 
 cannot be faid to enjoy their end $ the plants and 
 beafts that God hath made for the ufe of man, when 
 man comes to have the ufe of them, then they come 
 to have their end, but they do not enjoy their end, 
 becaufe in having their end , they are deftroyed 5 but 
 the rational crcature,whcn he comes to have his a\d^ 
 
 then 
 
Moses bis Choke. 
 
 then he comes to have the higheft perfection-, and 
 Co 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 par- 
 ticular. 
 
 6. The fixth particular, in having God to be their 
 portion, is the Reft that the 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 efpecially 
 man, becaufe he is not here in his proper place -, eve- 
 ry thing moves to its center,till it comes to its place, 
 Pfal.$$. 10. UWy heart fantetb^ the word in the 
 Original llgnifies,fuch a kinde of motion,running up 
 and down, as Merchants run up and down, from one 
 Countrey to another $ and it is obfervable, there 
 is the two laft radical letters double y and that 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 things to other creatures, and they 
 never return back again directly to him -, but the 
 good that God lets out to mankindc, and to his peo- 
 ple, it returns back again to God : The Saints are 
 made by God, and 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 is an expreflion of feremy, Thofe 
 that feek onely after the fatisfying of their fenfcs, 
 they go out from God like unto rivers that run from 
 
 the 
 
 _L 7 A 
 
 Cap. 49. 
 
 6. 
 
 -irnnta 
 
5? 1 
 
 Cap, 49. 
 
 Moses bis Choice. 
 
 the fountain a but there is no regrefs 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 to have their 
 happinefs, Pfd. 12.5?. The wickedrvalk on every fide •, 
 the wicked move up and down in a circle, but never 
 unto the center, onely keep their round from one 
 creatare to another, but never have any direct mo- 
 tion unto God, to come to him as their center, and 
 fo to finde true relHn him : Return, O my foul, unto 
 thy reft, pfaL 116.7. The word tranflated Reft, is 
 in the plural number, Return, O my foul, unto thy 
 refls ; God is the reft of the fouls of the Saints. 
 Reft and glory feldom meets in this world; they 
 who are in glory have not the quieteft life, and they 
 who have moft reft, are furtheft off from being glo- 
 rious: Ijjachar s condition likes fome, Gen. 49.1%. 
 Reft was good to him, though under burthens •, and 
 if a man will have a name amongft the great ones of 
 the earth, farewel reft ; but in heaven reft and glory 
 do both happily and perfectly meet together. 
 
 The Rabbies have a note from the name Jehovah, 
 that all the letters of that name are quiefcentes, and 
 they fay. There is a myftery in it, to fhew that all 
 our reft is in God. Some creatures God hath made 
 fo, as there is no other good they are capable of, but 
 to continue in their beings •, and therefore they one- 
 ly feek for their place, and no more, and there they 
 reft ; as the Fire, and Ayr,and the Earth, thefe crea- 
 tures have no other good, but to continue in their 
 beings : and you {hall obferve, if they be out of 
 their places, with what violence will they move to 
 their proper place : As if there be fire or ayr got in- 
 to 
 
Moses bit Choice. 
 
 573 
 
 to the earth, it caufcth earthquakes, it moves there Cap.Jjp. 
 with that violence,that it makes 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 mall move with fuch violence-,then confidering 
 what a good mans foul is capable of, if he have not 
 obtained that good, with what violence mould he 
 move? how mould the kingdom of heaven fuffer vio- 
 lence i how fliould we wOrk toward .God, who is 
 our proper place and center, in whom is fo much 
 good < But there are other creatures that have an 
 higher good then being in their place •, 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 which is fuitable 
 to reafon. And where there is grace, grace looks to 
 attain that which is the proper perfection of the life 
 of grace, and there it refts,and never elfe .■ Therefore 
 it is the exprcfTion of an Ancient : O Lord, thou haft 
 made us for thee, and our hearts are unquiet till 
 they come to enjoy thee •, 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 glorious is the reft, when the end 
 is attained: and the glory of the end may be dif- 
 covered much , by the glory of the means 
 that tend to it : As if a man will beftow a great 
 deal of Coft- and Charges to get his Health , 
 
 then 
 
 Domincfc' 
 Jftinospro 
 tc, OF in- 
 fantum eft 
 cor rwjirum 
 ■ior.ee vc- 
 'itit ad te. 
 Au°uft. 
 
574_ 
 
 Cap. 49. 
 
 Moses his Choice. 
 
 then he accounts health worth all thofe charges-, and 
 the greater charges are laid out for health, argues 
 his greater efteem of it • and fo if a man be at great 
 charge about 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 of Gods 
 people, if we conflder the mod glorious means that 
 are ufed to attain this end and reft i as namely, the 
 work of God in fending the fecond perfon in the Tri- 
 nity to take mans nature upon him-, and all the works 
 of God in Election, in Redemption, in Adoption, in 
 Juftification, in Sanctification-, yea, all the works 
 of God in creation, in providence, the defigning the 
 Holy Ghoft to that office he is defigned to, and all 
 the Ordinances of God -, look what precioufnefs is 
 in all thefe works of God and means, itfets out un- 
 to us the precioufnefs,and excellency, and glory that 
 there is in the laft end, whereunto Gods people fhall 
 attain, and that reft they fhall have. 
 
 The feventh and laft thing in having God to be 
 their portion, is the enjoyment of themfelves in God: 
 as they fhall enjoy God, and God in themfelves-^ fo 
 they mall enjoy themfelves in God, living in God 
 continually : the fifh does not more truly live in the 
 water, and move in the water, then the fouls of the 
 Saints fhall live in God, and move in God: Col. 3. 3. 
 Tour life is hid with Chrif in God : the life of Saints 
 here is an hidden life, and it is hidden in God, but 
 then it fhall be a revealed life, and revealed in God, 
 and enjoyed in God. Hence is that Phrafe, Enter 
 into your wafers joy -, that enters not into you, but you 
 muji enter into it : it is your mafiers joy, not onely 
 that joy that your maftcx gives, but the fame joy 
 y our 
 
Moses bis Choice. 
 
 your matter hath, that you mall enter into and live 
 in. Ic is faid of Saint John, in Rev, i. that he was 
 on the Lords day in the Spirit ^ it is not faid that the 
 Spirit was in him, but it is faid, he was in the Spi- 
 rit 5 that was as a beginning of the glorious condi- 
 tion of the Saints of God, that they (hall be in the 
 Spirit of God, notoncly God in them, 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 -, and fo though we can- 
 not be changed into the Divine Nature, yet we (hall 
 be fwallowed up in God,fo as we dial not any further 
 mindeourfelves, our own good as a created thing, 
 nor our felves as creatures, but altogether God : our 
 mindes mall be fo wholly upon God, as if they were 
 wholly emptyed of any created good, and had no- 
 thing to do but with an increatcd good • it mail not 
 will any thing to it felf, nor to any other creature,but 
 all to God, and fo wholly taken upon with God, and 
 upon that ground, becaufe they have that likenefs 
 unto God, and partake of the Divine Nature : Here 
 we do good toothers, becaufe of their likenefs to 
 our felves \ But the Saints mall will all good to God, 
 not becaufe God is like them, but becaufe they are 
 like to God, fo that they (ball love themfelves for 
 God. 
 
 There are three degrees of love to God, loving 
 of God for our felves , and loving God for himfelf, 
 and loving our felves for Cod : the one is but a na- 
 tural love, the fecond is a gracious love, the third is 
 a love of the glorified Saints: Firfi, to love God 
 for our felves, loan hypocrite may love God, be- 
 caufe he hath gifts and many bleflings from God, 
 
 this 
 
 575 
 
 Cap. 49. 
 
 The dif- 
 covery of 
 our love 
 to God. 
 
Moses his Gboice. 
 
 j76 
 
 Cap. 49 .| this is but a natural love. But grace goes further then 
 nature, that is to love God for himfelf-, though we 
 lliould never have any thing, yet if we be gracious, 
 we love God fat himfelf : but the glorified Saints / 
 go further then grace, and that is to love themfelves 
 for God, whereas heretofore we did oneiy love God 
 for our felves, or for himfelf now we come to love 
 our felves for God : and in this kinde of love of 
 God, and enjoyment of our felves in him, the foul 
 iliall be ravifhed 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 foul •, 
 when the minde of a man is taken up about an high 
 object feriouily, the other faculties being weak they 
 fail, and fo men come to be in a trance and extafie •, 
 many have had great joy, that they have even dyed 
 with it ^ 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 object, that the minde is 
 bulled about, but without any wearinefs of any in- 
 ferior faculty. If then we put all together, that hath 
 beenfaid about God, and the enjoyment of God, 
 and having God to be the portion of the Saints, you 
 fee the principal part of Heaven, and the fpiritual 
 part of the glory of the Saints. Here is faith called 
 tor, and why mould not our faith go beyond reafon 
 to reftifie reafon , as reafon rectifies fenfe * thefe 
 things be high, and great myfteries. When as rea- 
 fon hy$,Hon> can this be ? as when Chrift was fpeak- 
 ing of the new birth, fays Nicodcnms^ fforv can this 
 be ? kt but faith get as far above reafon, as reafon 
 hath got above fenje, and we may eafily fee how they 
 can be by fenfe. If 
 
 Spiritual 
 
 how dif- 
 cerrud. 
 
Moses his Choke, 
 
 577 
 
 If a man look up to the Firmament, and fee the Cap.49 
 Sun mine, he would think it were little bigger then 
 a Bufhel, or the like, now rcafon 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 
 re&ifie fenfe fo far, Why fhould not faith go 
 beyond reafon as far < Now reafon will tell us of 
 much happinefs that may be had : We may con- 
 ceive by reafon, by underftanding , that the ra- 
 tional 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 rcctifie reafon, and we mall not call thofe 
 truths into queftion, and yet know that our glory 
 will be beyond our faith, as our faith is beyond our 
 reafon. 
 
 Here you may fee thatmoft 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, in thefe fpi- 
 ritual excellencies,about enjoyingGod in this maner? 
 As the^w-f looked for a carnal CMeffiah^ whofe 
 Kingdom mould be in the earth, and whofe glory 
 mould be external, not confidering the Spiritual 
 Kingdom of Chrift: fo moft in the world look 
 but for a carnal Heaven. It is a good evidence 
 of the truth of grace, if you can look 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 thefe things in 
 queftion, is $ firft, becaufe they are not acquainted 
 with God , but are fenfual , their hearts are ac- 
 
 P p quainted 
 
 great 
 
 Th 
 
 miftikeot 
 Heaven,& 
 
 whence i: 
 infes. 
 
l 7 i- 
 
 Cap.49. 
 
 2. 
 
 M o s E s bis Choice. 
 
 quainted with nothing but fenfual and earthly things* 
 and therefore their hearts are not raifed to thefe 
 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 
 
 CT3 
 
 reality of them. Again, another reafon why thefe 
 things are above the reach of moft people,is, becaufe 
 they are not acquainted with the myftenes of the 
 Gofpel,and what in them is revealed concerning man- 
 kinde : If we were acquainted with the myfteries of 
 the Gofpel, we would not think thefe things ftrange 
 that are revealed. Thirdly, becaufe mens hearts are 
 not enlarged with Gods image for the prefent, there- 
 fore they cannot favor any thing, but that which 
 hath fome favor of the creature. Fourthly, becaufe 
 they are not acquainted with the fir ft- fruits of Hea- 
 ven • whereas thofe that are godly, have fome be- 
 ginnings of eternal life wrought in them here, and 
 upon that, thefe things are not fo ftrange to them, 
 their hearts can clofe with them, and fuck out abun- 
 dance of comfort from them. And thus we have 
 finished the fourth thing of the reward, namely. To 
 have God for their portion. 
 
 Chap, 
 
Moses his Choice. 1579 
 
 iCap.50. 
 
 Chap. L. 
 The Saints happinefs in Communion with Chrift. 
 
 Ow the fifth particular in the reward of the 
 Saints, is the communion that they (hall have 
 withjefus Chrift, God and Man: there are 
 divers things in which the happinefs of the Saints 
 confifts in having communion with Chrift, G^and 
 Man. It was one of Saint ^yiuguflines three wilhes, 
 To fee Chrift in the flefl) : It would be a great de- 
 light to you to fee Chrift in the flefh. Many make 
 much of the Picture of Chrift, and if they had it 
 right, they would make more of it^ but if Chrift 
 mould come to any of your houfes, as he did when 
 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 maner of communion, then that 
 upon Earth : We accounted the Apoftles bleffed 
 men, that lived with Chrift upon the Earthy what 
 a blefted condition will it be, to live with Chrift in 
 Heaven i If there were fuch vertue in Chrift upon 
 Earth, that there came fuch vertue from the hem of 
 his garment^ what glory will there be in Chrift, in 
 his full glory ? If Chrift were fo glorious when he 
 was in his transfiguration, how glorious is he, be- 
 ing glorified before men and Angels eternally in 
 Heaven, With the glory that he had with his Fa 1 , her , Iolmi7- 
 before the beginning of the World ! If there was fo 
 much vertue in the Apoftles of Chrift, in regard of 
 the reference they had to Chrift, as from the ilia- 
 dowof Peter^and the Napkins that were taken from 
 Pp 2 Pauls. 
 
508 
 
 Ca?p.5o. 
 
 Moses bis Choice. 
 
 Pauls body, there was fuch power as to heal difeafes, 
 what venue muft needs come from Chrift, when we 
 fliall come to enjoy him,when we come to fee Chrift 
 that was the author of all our good < We read of 
 the poor Cripple, when he was healed by the two 
 Difciples, he ran and catched hold on them, and was 
 loth to go from them, who had been the inftruments 
 of fo great good to him •, but for the Saints to come 
 and be with Chrift, who hath been the inftrument of 
 fo great good to them, as Chrift hath been, what an 
 infinite happinefs will this be ? 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- 
 mifiocles : to fee Chrift then,in whom is fomuch ex- 
 cellency, will be glorious. And then to have com- 
 munion with him : it is he in whom God the Father 
 takes full fatisfa&ion . furely he muft be the full fa- 
 tisfaction of the Saints : this is that which Chrift 
 prays for; Firft, he prays for his own glory , 
 and then he prays for the Difciples, and all Be- 
 lievers , That they might be with him to fee his 
 glory. 
 
 O to fee the Lord Jefus glorified as he mall be 
 glorified, muft be a glorious thing ! As to fee his 
 glory in regard of 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 ^ as thofe that came to 
 apprehend him, when he faid, I am he , they fell 
 down backward: now in Heaven the luftre of 
 Chrifts Divinity, fhall mine mightily through his 
 humanity ; fo in him our bodily eyes fhall come to 
 
 fee 
 
Moses bis Choice. 
 
 fee God as much as it is poflible for any creature to 
 fee him-, becaufe God fhall be let out through the 
 humanity of Chrift, as much as it is poflible for the 
 Divinity to appear in any corporeal iiibftance, or in 
 any creature : We ftall fee him with thefe our eyes, as 
 lot fays. We (hall fee how the power of an infinite 
 God can convey the luftre of a Deity into a creature. 
 CertainIy,Angels and men will be continually view- 
 ing of Chrift, helliallcome to be admired of the 
 Saints, he mall be admired at the day of Judgement 
 in the Saints, but in Heaven they mall fee fuch excel- 
 lency in Chrift, God and Man y as they {ball be ad- 
 miring at him to all eternity, as much as they did 
 at the firft moment •, here if we fee any thing that is 
 excellent, we admire at firft, but after a while we do 
 not fo : but there will be fo much excellency in 
 Chrift,as we fhall fo admire at it,to all eternity,as we 
 did at the firft moment 5 for there mall be no abate- 
 ment of our being taken with the glory of the fight of 
 Qhnk.Bleffed are your eyes fays Chrift, that fee thofe 
 things you fee y and blefjedare your ears that hear thofe 
 things you hear : It is a blefted thing to fee the things 
 we may fee here-,but to fee the Divinity lhine through 
 the humanity, this will be a great Welling. 
 
 And we fhall fee him in the glory that the Father 
 will put upon him ^ Certainly, God will put an in- 
 finite glory upon his Son, becaufe the Lord was fo 
 infinitely well pleafcd with the fatisfa&ion of his 
 Son: Becaufe he fubje&ed himfclf to the death of 
 the Crofs, therefore Be hath given him a name a- 
 bove all names. And we mall fee the glory of Chrift, 
 when all the Angels fhall be wovfbipping of him, 
 and all the Saints (hall be finging with Praifes and 
 
 Pp 3 
 
 Hallalu)&ki 
 
 Cap.50. 
 
582 
 
 Cap.jo. 
 
 Moses hu Choice. 
 
 Ha/Ialujahs to him. And this mail be the bufinefs in 
 Heaven,eternally to be admiring Chrift,and praifing 
 God for Chrift. And then we mall fee him in his glo- 
 ry triumphing over all his enemies, in bringing them 
 down 5 and in his glory when he (hall have brought 
 to perfection that great work that he did undertake : 
 Now to fee Chrift thus glorified, and for us to en- 
 joy communion with Chrift thus in his glory, this 
 will be a glorious reward for Gods people. This 
 glory .of Chrift , will be made the glory of the 
 Saints : as a Queen that fees the Prince in his glory, 
 Hie delights in it, becaufe it is her glory : and fo the 
 Churchy when fhe fhall fee Chrift her husband in his 
 glory, fhe (hall rejoyce in it, becaufe (lie looks upon 
 it as her own, I fpeak of the Triumphant Church : 
 The Angels mall admire at it * O that thefc poor 
 worms mould be raifed from this low cftate to fuch 
 a glorious condition ! they pry into the myftery of 
 Salvation. Then the love of Chrift mail be en- 
 flamed to his people, that love which caufed him to 
 plead with God for his people from all eternity, that 
 caufed him to undertake this great work for his 
 people $ from this love, there will be moft glorious 
 embracements. If at one falutation of the mother 
 of our Lord, $ohn Baptijl fprings in the Womb for 
 joy, how (hall the heart of a glorified Saint fpring 
 at the glorious embracements of Chrift himfelf , 
 when he is in his glory < And when we fhall be in 
 fuch a condition as we fhall be fitted for commu- 
 nion with him , we (hall be able to underftand 
 Chrift in another way ^ we fhall know thehypofta- 
 tical union of his two natures , and know Chrift 
 fully, and be fitter to entertain the manifeftation of 
 
 his 
 
Moses his Choke, 
 
 his love , whereas here we are not able to entertain 
 much •, Chrift looks through the lattefs , and wc 
 have but fome few drops of his love, but then when 
 his love fliall be enflamed and fully let out, we fliall 
 be fitted for it. 
 
 And it fliall be fuch a communion with Chrift, as 
 we fliall never Icave^but follow the Lamb wheresoever 
 he goes : There fliall be no moment to all eternity, 
 wherein Chrift fliall be out of the fight of fo many 
 thoufand thoufands of Saints : And though that 
 Text in the Revelations be meant of the Church in 
 this world, and the following of Chrift wherefo- 
 everhe goeth here, following of him in the ordi- 
 nances 5 but if it be an happinefs here to follow the 
 Lamb where foever he goes, much more in heaven ~: 
 You that are willing to fuffer any thing, to follow the 
 Lamb in his ordinances here, know there is enough 
 to pay for all, you fliall be always following the 
 Lamb in heaven, and you fliall always be in the com- 
 pany of Chrift • and this is the fifth particular , 
 namely, The communion that the fouls of Gods peo- 
 ple fiall have with Chrift. There are yet two things 
 to be opened in this branch,to fliew what the recom- 
 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 to- 
 gether under one head ♦, the ^Angels rejoyce here in 
 being mini 'firing fpirits unto the Saints • O what 
 rejoycing will there be then in communion with 
 them ! the Saints of God fliall enjoy communion 
 
 P p 4 with 
 
 Cap. 50. 
 
 Rev.' 1 4. 4 
 
 6, 
 
|84_ 
 
 Cap. 50. 
 
 Moses his Qioice. 
 
 with the Angels in a familiar way, they fhall be fit- 
 ted far communion with God and Chrift himfelf, 
 much more fitted for communion with Angels $ yea, 
 the Angels ihall account it part of their happinefs 
 to have communion with the Saints:- The fight of 
 an Angel to us now in the flefh, though he comes 
 to bring good tidings, is a great amazement-, but 
 then the fight of the Angels ihall be no amazement, 
 but wc iTiall look upon them as our fellow creatures, 
 to have communion with them, Heb. 12. 23. Ke are 
 comevnto CHonntSion, andtothe City of the living 
 God^ the heavenly fferufalem, and to the company of 
 innumerable ^Angels : This is fpoken of thepri- 
 viledge of the Go/pel • before by the Law there 
 was nothing but terror, that made CMofes to fear 
 and quake ^ now we are not to come to Mount 
 Sinai^ but to Mount Zion, and unto the City of 
 the living God: Before, without Chrift we were va- 
 gabonds, wandring up and down in the wildernefs 
 of the Word, but by Chrift we are gathered unto 
 the City of the living God, and the heavenly Ieru- 
 falem^ there were nothing but troubles before, but 
 now they are gathered to lemfalem into peace, and 
 to an innumerable company of Angels : Before the 
 Angels were as Gods Hoft, ready to revenge the 
 quarrel of God upon us, but now we are come to 
 the innumerable company of Angels , who are 
 miniftring fpirits to us here , and we ihall enjoy 
 communion with them : The Angels are- full of 
 wifdom, and therefore when the Scripture would 
 fet forth the excellency of wifdom, it fets it forth 
 by the wifdom of the Angels . Dodor Taylor the 
 CMartyr , rejoyced that he came into prifon with 
 
 Maftcr 
 
Moses his Qwice. 
 
 Matter Bradford^ that ^Angel Bradford , 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 are Angels indeed, and that in our Fa- 
 thers houfe i The way and maner of the converfe 
 of Saints with Angels is very obfcure-, how fpi- 
 rits do converfe one with another, we know but lit- 
 tle -, we converfe one with another by fpeaking,there 
 can be no fuch way of converfe with Spirits. The 
 Schoolmen fay, By the act of their wills, they come 
 to make known what is in their mindes, but we mall 
 know more of the maner of converfe with them 
 afterwards. 
 
 Ch 
 
 A P. 
 
 LI. 
 
 'The happinefs of enjoying communion with the Saints 
 in glory. 
 
 BUtit is more familiar to us, to know our ex- 
 cellency in the converfe with the Saints, Heb. 
 12.23. 1° the general ^A(fembly, and Church 
 of the firfi-born^ which are written in heaven, &c. 
 To enjoy communion with the Saints here is fweet, 
 to enjoy communion with all the Saints, with all the 
 Patriarchs , Abraham , ifaac and Iacob, and Mofes, 
 and Aaron, and Iojhua, and all the good Prophets, 
 and the good Kings, and ail Martyrs, and Worthies 
 of the Lord : If to have communion with one or two 
 be fweet, then to have communion with all at once 
 mult needs be fiveet 5 it is worth the enduring much 
 
 to 
 
 Cap.51. 
 
5 8d 
 
 Cap.51. 
 
 2. 
 
 Moses his Choice. 
 
 to get to heaven, if it were onely to have communi- 
 on with the Saints. 
 
 Secondly , to have communion with none but 
 them : to have communion with the Saints is fweet, 
 though we are forced to have communion with the 
 world, but to have communion with the choiceft of 
 Gods fervants,& with none elfe,that is fweet indeed. 
 Thirdly, to have communion with them made per- 
 fect : The bell: now have many weakneffes, and ma- 
 ny frampold moods, and offenhve carriages , that 
 there muft be a great deal born in communion with 
 the beft 3 but then we fhall be delivered from im- 
 perfections, there fhall be no ignorance, but we fhall 
 have communion with thofe that are knowing, and 
 perfectly glorified. The life of my Lord fhall be 
 bound up in the bundle of iff e 5 it is the bleflingof 
 ^Abigail to David : Now Interpreters expound it 
 thus, It is a Metaphor, taken from binding up of 
 yong plants that are removed from one place to be 
 fet in another : Now there is a great deal of diffe- 
 rence between a bundle of plants laid in the water, 
 topreferve them till they be fet in the garden, and 
 thofe plants growing and flourifhing in the garden : 
 It is a great bleffing to be bound up amongfi Gods 
 people here, that are plants that have life 5 but we 
 are here but as plants, bound up and laid in water, 
 referved till we mail come to be planted in Heaven, 
 and there to flourifh : There is much difference be- 
 tween Gods people, what they are here, and what 
 they fhall be in Heaven, as there is between a plant 
 that is bound up, and laid in water to be kept alive, 
 and when it is in the Orchard, green and flourifhing, 
 
 and bringing forth fruit. 
 
 Fourthly, 
 
Moses his Choice. 
 
 Fourthly, to have communion with them, when 
 we fliall know one another perfectly : It is an opini- 
 on of Thomas, as you heard, That the bodies of the 
 Saints jhall be fo transparent, that they jhall be able to 
 fee through one another s bodies, as through aglafs : 
 Howfoever that be, yet the fouls of one another, and 
 the graces, and goodnefs of one another, fliall be 
 fully made known to one another : If now we did 
 converfe with a company of people, that we knew 
 certainly had all true grace, and were- all elected 
 from all eternity, what an admirable comfort would 
 this be i our communion is comfortable , becaufe 
 we have fome hopes of their election, and we fee 
 fome figns of grace ; but if we were certain of 
 this, if God mould (peak from Heaven concerning 
 the pooreft member of a Church, and fay. This man, 
 ox woman, is the man or woman that I have had 
 thoughts upon from all eternity, and have elected to 
 everlafting glory 5 would we not prize fuch a one, 
 and rejoyce to have fuch a one in our families and 
 houfes i Now when we come to Heaven, we mall 
 certainly know everyone was elected from all eter- 
 nity, and fo (hall live with us to eternity 5 we fliall 
 never have any fears or fufpitions of them, left they 
 mould be hypocrites, as there are fears and fufpitions 
 given of one another now. 
 
 And then to have communion with them, when 
 there fhall be perfect love and union of heart to one 
 another, that one fliall love another as well as him- 
 felf, and rejoyce in the glory and profperity of one 
 another , as well as his own : It one have more 
 glory then another, he that hath leaft glory, fliall 
 rejoyce in him that hath more glory, as if it were his 
 
 own. 
 
 Cap.51. 
 4- 
 
5 88 
 
 Cap. 5 1. 
 
 Tujii iili- 
 giuit Vcum 
 plufquum 
 'cipfof, (? 
 iuvieem 
 anquM 
 fcipfos (? 
 Vcm illos 
 plufqium 
 illi jcipfos, 
 quia illi 
 ilium, & 
 fe^ iuvi- 
 eem par il- 
 ium, & 
 iUe(e(? 
 illos pr 
 fetpfum, 
 Anfelm.in 
 profol.c. 
 
 Moses his Choice. 
 
 own, and therefore there fhall not be any want of 
 glory to any- fays Anfelm, Every Saint fit 11 love 
 God above himfelf \ and love one another as himfelf^ 
 and God flull love them all, more then they either 
 love themselves or one another • and he gives the rea- 
 fon of it, fays he. They love both themfelves and one 
 another for God, and by God, and God loves himfelf 
 andthem for himfelf, and by himfelf-, and therefore 
 as they inall love God above themfelves, fo they 
 fhall love one another like themfelves, and rejoyce 
 in the happinefs of another , as in their own hap- 
 pinefs : Now what an heaven upon earth is it to 
 have brethren live together in unity i. if it be in fa- 
 mily communion, or in Church communion, to have 
 entire love without any breaches, this is a blefling •, 
 but howfoever, while we are in this world , there 
 will be breaches, yet there is an heavenly ferufalem 
 coming, where we fballlive without breaches. 
 
 And then likewife to have communion one with 
 another always in holy exercifes : To have commu- 
 nion one with another in our civil converfe, to eat, 
 and drink at one anothers tables, and in recreating 
 our felves, this is fweet ; but communion in holy or- 
 dinances, and holy duties, that is fweeteft. Men 
 love communion and fociety 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 in it •, but know, it is an evident fign 
 of a carnal heart, when as thy chief affections mall 
 be let out in the exercifing thy felf that way : If the 
 chief joy of your hearts be not in exerciling your 
 felves in holy duties, your hearts are carnal : There 
 is a great deal of difference between that day, in 
 
 which 
 
Moses his Choice. 
 
 589 
 
 which a company of gracious men have communion 
 with one another in recreating themfelves , and 
 that day wherein they mall have communion with 
 one another in exercifing themfelves in holy ordi- 
 nances, in praying together, and hearing the Word 
 together •, and therefore examine whether you flnde 
 a day of communion with Gods people in holy ex- 
 ercife^s, better then a day of communion in outward 
 fociety. 
 
 Again, it is fuch a communion as we mall never 
 part with, fuch a communion as we fball always en- 
 joy : Here we have communion, but it is often dark- 
 ned, becaufc we are often in our dumps, and many 
 times there is an occafion of forrow given ^ but to 
 have communion where there mall be always joy, 
 continual bein^at the feaft, the flipper of the Lamb, 
 that muft needs be fweet. Therefore that Text you 
 have of LaT^rus in Abrahams bofomj'fcts out the 
 continual feaft of the Lamb that the Saints fhall 
 have, becaufe that was the maner of the tfews feaft- 
 ing, to lean in the bofom of one another 5 and there- 
 fore $ohn when he fate to eat with Chrift, he leaned 
 in his bofom, noting that the Saints lhall be always 
 as the children of the Bride- Chamber: There is a 
 queftion made byfome, of the knowing of one ano- 
 another in heaven. It is reported of Luther^ the night 
 before he dyed, he was reafonable well,and fate with 
 his friends at the Table, and the matter of their dif- 
 courfc was, Whether they mould know one another 
 in heaven or no, whether the father fliould know the 
 -childe,or the childe the father < Luther held it affir- 
 matively ♦, and this was one reafon he gave, As it was 
 with Adam, as foon as he faw Eve^ he knew what 
 
 Eve 
 
 Cap. 5 1. 
 
 7. 
 
59© 
 
 Cap.5i 
 
 Moses his Choice. 
 
 Eve was, not by difcourfe, but by the Spirit of God, 
 telling him what flic was 3 and fo we being filled 
 with the Spirit of God, we fhall come to know one 
 another, we mall fit down with Abraham, Ifaac and 
 Jacob j we (hall have communion with them, notone- 
 ly as godly men, but as with Abraham, Ifaac and 
 facob,and if with them, why not with others * This 
 we have in Scripture, that fpiritual relationsjhall 
 adde much to the glory of the people of God in 
 Heaven, though natural relations fhall be taken 
 away $ as the Father, if he know the childe, there 
 fhall not be that natural affeclion to the childe as is 
 now ^ yet the Scripture feems to fpeak of fpiritual 
 relations, that they fhall continue even in Heaven 
 for the glory of the Saints •, and therefore St. Paul 
 fays to the Philzppians, Tou are our crown, and our re- 
 jojcing in the day of Chrift : It fhall be known, who 
 were converted by fuch a Miniftery, and it fhall 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 
 queftion, becaufe we have one thing that will fa- 
 tisfie us, about all queftions that are not clear : Ei- 
 ther we fhall have ail that happinefs we do think in 
 our thoughts, or can think, or elfe we fhall have that 
 ( we being our own judges and choofers) that fhall be 
 as good or better 1 fo that if a Parent thinks what 
 an happinefs were it for me to fee my childe in hea- 
 ven • and the childe fhall think, what an happinefs 
 were it for me to fee my Parents in Heaven,you think 
 fo here : We guefs at things thus childifhly,but yet 
 either this fhall be, or that which is as good or bet- 
 ter then this. As fuppofe I fhould think, how glad 
 
 fhould 
 
Moses bis Choice, 
 
 (hould I be if fuch a one would give me a (hilling, 
 if after I come ro know he will give me this, or a 
 Twenty (hilling piece, I do not trouble my felf to 
 know whether he will give me a (hilling or no. And 
 fo much for Communion with the Angels and 
 Saints. 
 
 Ch 
 
 LI I. 
 
 The happinefs of Gods people in the Perpetual Sab- 
 bath that they full enjoy. 
 
 NOw thelaft thing in the Explication is, to 
 mew wherein the happinefs of the Saints 
 confifts, is that Perpetual Sabbath that they 
 (hall keep with God, whereof this Sabbath is but a 
 Type, tfeb.4.9. Sabbaths here arc comfortable, and 
 we have felt fome fweet, and fome comfort in fome 
 Sabbaths-, but take all the comfort that ever you 
 frad in all the Sabbaths you have had here^ and put 
 all into one, that would be a comfortable Sabbath •, 
 but that perpetual Sabbath that (hall be hereafter, 
 will be the accompliihment of all thofc Sabbaths, 
 and that will be fweet. Now I (hall exprefs my 
 felf in thefe fix or ftven particulars , to (hew the 
 happinefs of Gods people in that perpetual Sab- 
 bath. 
 
 Firft, they ihall be exercifed in the higheft em- 
 ployments that any creature can be exercifed in, 
 or that they are capable to be exercifed in : The 
 happinefs of a creature confifts much in that which 
 it is exercifed in ♦, as there is a great deal of difference 
 
 between 
 
 Cap. 5 2. 
 
 7- 
 
59* 
 
 Cap. 5 2. 
 
 Pfa.i4$;j 
 
 Moses his Choice. 
 
 between the happinefs of a Noble-man in Court, 
 and the happinefs of one that is employed onelyin 
 cleaning channels, and the meaneft employment 
 that is, becanfe their exercife is different -, the one 
 .is cxercifed about buiinefs that concerns a King, and 
 a State , 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 ex- 
 cellency of that creature : Now we are exercifed in 
 mean things here, in comparifon of what we ihall 
 be hereafter, and yet our buiinefs here in making 
 provifion for the flefli, in getting meat, and drink, 
 and clothes, and money, is fweet •, but though out of 
 obedience to God, we ought to go on comforta- 
 bly in our callings and places wherein God hath 
 fet us, becaufe God calls us to thefe low mean 
 things, yet we are to account them a mean con- 
 dition, in regard of that which our natures are ca- 
 pable of, it is but a fore travel that is laid upon man, 
 and this fhall not fatisfie us, as if we were capable of 
 no higher things j but when we fhall be raifed to be 
 bufied about the higheft employments that a created 
 fubftancc is capable to be burled about, that muft be 
 comfortable • as the Pjalmifi fpeaks , The high 
 praijes of God fhall be in their mouthes : They fhall 
 be always bufied in the high contemplations of God, 
 and of the Trinity-, and they fhall be always fmging 
 praifes to God^andto him that fits upon the throne^nd 
 to every Vcrfe of the Song that they fhall fing to the 
 Lamb, there ihall be a Selah put to it ; it muft beg/tf- 
 r/0/#, 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 
 
 Redemption, j 
 
Moses bis Cboice. 
 
 redemption from all his works in Heaven, and the 
 higheft glory, that he hath from all the communi- 
 cations of himfelf to the Saints in Heaven, in his 
 praifes that they mall be exercifed in : all the happi- 
 nefs that we have from God here, is a way of fubfer- 
 viency unto the actual 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 
 fhould reflect 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 actual working of the fouls of his 
 Saints upon himfelf. 
 
 Secondly, the happinefs of the perpetual Sabbath^ 
 may be cxpreffed in this, in that the fouls of Gods 
 people fhall be always up,and fit for thefc high works: 
 God calls us many times to mod: excellent things, 
 to be exercifed about himfelf, but our hearts are not 
 fit for thefe exercifes • fometimes we finde our hearts 
 enlarged, and when our hearts are up, we take de- 
 light in holy exercifes •, but at other times,how hard- 
 ly are we drawn to them 1 and we are weary in obe- 
 dience, and count it a flavery,thofe exercifes are hea- 
 vy to us-, but there is a time coming, when our hearts 
 mall be always up, never to feek, but mall be always 
 upon the higheft pin, enflamed with heat continu- 
 ally : as it is an heavy curfe for a mans heart to be 
 fuitable and fitted for temptation, when a tempta- 
 tion fhall come •, fo it is a wonderful bleffing to be 
 fitted for any holy employment, when we are called 
 to it^this there dial be always in the Saints in heaven, 
 in keeping this their perpetual Sabbath. It is report- 
 ed of \^4nfelm y as he was walking out of his houfe, 
 
 CLq he 
 
 Cap. 5 
 
Cap. 5 2. 
 
 4< 
 
 Moses his Choice. 
 
 he faw a bird, that was fluttering to fly up, and could 
 not get up, but fell down, and looking upon it witti- 
 ly, he faw a firing tyed to the leg, and a ftone at the 
 end-, upon this his heart broke, and he bemoaned 
 himlelf, This is my condition? fays he, though fome- 
 times I would fain get up in holy exercifes with Cod^ 
 O but this burthen of fin , and weight of fin , is like 
 Alflone^ andpreffes me down^ when I Am got up a little 
 way, J am pull' d down Ag aw, my heart is feldom fitted 
 for holy exercifes ; So it is with us ufually, though 
 through Gods grace there arefome wings tomoveup 
 a little, yet this weight and burthen of fins prefles us 
 down, and makes us unfit for holy duties ♦, let us go 
 humbly a while under that fore burthen,but know we 
 mall be freed from it ere long. 
 Thirdly ,the happinefs of the Sabbath confifts in this, 
 there ifliall be no intermiflion, but they mall continue 
 day and night (though there mall be no night) then 
 we (hall not goto duty and break off again, and go 
 again, and break off again, no, there mall be no other 
 imployment ^ though the duties of Gods worihip 
 here be of an excellent nature,yet we are not to fpend 
 all our time in them •, but then there fhall be nothing 
 elfe to fpend one moment of time in to all eternity. 
 Fourthly, there fhall be no wearinefs •, though we 
 do fpend fome time in holy exercifes here, we are 
 quickly weary before we have done, Though the (pi- 
 ritbe willing, the flejh is weak • but when we (hall 
 have been praifing of God millions of years, we 
 fhall be as f rem at the end of them, as at the firft 
 moment » when we are exercifed in holy duties with 
 others, it is good to confider of their weaknefs,whe- 
 ther they be able to hold out, and joyn with us - 7 but 
 
 there 
 
Moses his Choice. 
 
 there we mall not need fear wearinefs in our fclves,or 
 any others. 
 
 Again, we fhall fee nothing elfe done by no body 
 elfe : Here we get together, and fwg^ and pray^ and 
 hear the Word, and this is comfortable ^ but we fee 
 the Sabbath broken by others^ and that damps our 
 hearts •, but there is a Sabbath coming (hall be fo 
 kept, as we mall fee none break it, but every one 
 we have to deal withal (hall keep it : But yet by the 
 way, it is better in a place where it is not altogether 
 fo well kept, and is in a rifing way, then in a place 
 where it is better kept for the prefent, but is in a de- 
 clining way • but though it be a grief to us to fee the 
 Sabbath broken, yet know, there is a Sabbath 
 coming that we ihall keep, and none lliall break it. 
 
 Again, the happinefs of the Sabbath confifts in 
 this, to keep this Sabbath in thefe high exercifes, 
 when fo many thoufands fhall be yelling and roar- 
 ing under the wrath of an infinite God \ they fhall 
 confider, we are now in the prefence of God, keeping 
 a Sabbath unto him, as the children of the Bride- 
 chamber, finging fongs of triumph to htm that fits 
 upon the throne for ever - 7 whereas others are caff out 
 from God, and are roaring and yelling under the 
 burthen of the wrath of an infinite God , and that 
 might have been our portion : This addes to the glo- 
 ry of the Saints-,and therefore the Scripture hath this 
 Qxyxettion^Withoutflullbedogs: That cxpreflion is 
 taken from the manerof the lews marriages, ufually 
 they were in the night, and the Bridegroom and his 
 Bride and their company were, taken in with torches 
 and delight into, the Bride-chamber, others were 
 without without light,& not taken into the chamber: 
 
 Q3 2 fo 
 
 Cap. 5- 
 
59 6 
 
 Cap.52. 
 
 Moses his Choice. 
 
 fo in Heaven, fome mail be taken to be exercifed in 
 thefe glorious things, and others are call out : as 
 would it not adde much to ones happinefs, to think 
 thus with ones felf h I am now going into a place 
 where I mall have abundance of mirth and joy with 
 my friends 5 and others in the mean time lie in the 
 cold, ftarving in the dungeon, and I might have 
 been there as well as they : if a man mould go along 
 with the King in triumph, and be at the right hand 
 of the King in glory, and as he goes by, he mould 
 hear a company of poor wretches out of a dungeon, 
 crying, yelling, thisfetsout his glory: fo to be at 
 that time, thus exercifed in thofe heavenly employ- 
 ments , when as others mall be curfing themfelves, 
 and the time that they were born, and blafpheme the 
 name of God : it is a comfort to a company of gra- 
 cious hearts when they are got together in holy exer- 
 cifes,to think there are others in the Tavern,drinking 
 and twilling, and blafpheming : what difference is 
 between our condition this day, and their condition? 
 this does mightily refrefli ones heart, and enlarge it 
 to praife God for his mercy \ and fo in Heaven the 
 Saints fhall know every inftant when they are keep- 
 ing this Sabbath-, others are howling under the wrath 
 of God, and curling the time they were born. 
 
 Laftly, this 5*^^ is to be kept in our Fathers 
 bonfe: we fhall not fing the fongs of Zion in a grange 
 Land^ but in our Fathers houfe. Thofe godly perfons 
 in the times of the Maccabees^ accounted themfelves 
 happy, that they might worihip and ferve God 
 though in the Dens, and Caves of the Earth •, it will 
 be more happinefs to ferve God in Heaven > and 
 in our Fathers Houfe.. I reniember I read of one 
 
 Mar cellos, 
 
Moses his Choice, 
 
 597 
 
 CMarcellu* a godly man, being caft into a (linking ( 
 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 ; and fo we may 
 make a filthy dungeon a Temple 5 but if it be com- 
 fortable to be exercifed in holy duties in the moft fil- 
 thy and vile places, much more comfortable fhall it 
 be when we come to Heaven,in our Fathers houfe.In 
 Rev. 1 5. we read of thofe that fung the fong ofMofes^ 
 they flood upon the fea of glafs mingled with fire^ to 
 ling the fong of Mofes y though it be upon the fea of 
 glafs, this uncertain life of ours full of trouble, it is 
 comfortable, but to fing it in our Fathers houfe, will 
 be comfortable indeed-,though we do meet with trou- 
 bles here, yet if wc can enjoy the Sabbath, we com- 
 fort our felves, but we jfliall have a better Sabbath 
 then thefe, even a perpetual Sabbath in our Fathers 
 houfe i, put thefe together, and you mall fee what 
 this perpetualSabbath is that Gods people fhall have 
 in heaven. Now put all together that we havefaid 
 negatively, comparatively and pofitively, the per- 
 fection of their natures, their bodies, and fouls, and 
 whole perfons •, their glory at the day of judgement, 
 their pofTclTion 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 mail keep, and do but 
 apprehend what infinite'joy muft flow from all thefe - 7 
 thefe are as the feveral ftreams of this Paradife of 
 God. In Gen.i.wQ read of Paradife that God made 
 tor Adam, and there were four ftreams that were to 
 water it- this Paradife of Heaven have thefe feven 
 ftreams to water it, to make the Saints happy •, do 
 * Qjl3 _ b ^ J 
 
 giudhtm 
 
 fiiferg-iu- 
 Hum, giu- 
 Hum vh:- 
 cen f omvc 
 gdidium 3 
 extra quod, 
 iioucftgdti 
 
 Sol c 3 5^ 
 
Cap. 5 2. 
 
 The ex- 
 :ellency 
 
 >f the 
 
 ■hints joy 
 
 I. 
 
 Ufy'.ie dded 
 nulla eft 
 fincera vo- 
 lupins, So- 
 licittimjtte 
 diquid /rf- 
 ■ii interve 
 nit. 
 
 2. 
 
 Moses his Choice. 
 
 Noiigufta 
 bunt t fed 
 
 Citiabuntu 
 (? impk- 
 buntur. 
 
 but confider what infinite joy mult flow from all 
 thefe put together - 7 every one does caufe joy> but put 
 them all together, and the joy that comes from hence 
 is a moft/w<rjoy, and a moll: jf iritual joy,and a full 
 joy, and a divine joy. 
 
 'Y\xR.jure 5 that is,not onely free from any mixture 
 of forrow, but without any thing that mould fully it, 
 without any fin : Here all our pleafures are mixed . 
 
 And fpiritual: If it were to rejoyce in the good 
 that our bodies fhall have, it were admirable joy,but 
 the joy fhall not be fo much in regard of the happi- 
 nefs of our bodies, but in regard that God is our por- 
 tion, it mall be fpiritual •, yea, the happinefs of our 
 bodies mail be fpiritual and fupernatural. 
 
 And it fhall be/«// : How full muft it needs be, 
 they mall enter into their joy, becaufe the joy can- 
 not enter into them : We rejoyce in believing with 
 joy unfpeakable and glorious : If the feed time be fo 
 glorious^ how gloriotis will the harveft be? fays Cypri- 
 an^ They fhall not tajle^ but they fhall be abundantly fa- 
 tisfied with the fatness of thy houfe : The fatnefs of 
 Gods houfe in the world does abundantly fatisfie the 
 fouls of Gods people, but the fatnefs of Gods houfe 
 hereafter, how will that fatisfie them < The people 
 of God (hall have fuch objects to rejoyce in, as is 
 the effential glory of God, and all the glory 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 mall be in heaven, they mall rejoyce in 
 every ones happinefs as in their own ; their own hap- 
 pinefs will caufe joy, but fo many Saints as mall be 
 happy, fo many times fhall their joy be double, and I 
 
 therefore 
 
Moses his Choice. 
 
 therefore it muft be full joy: Comfort proceeds 
 from the fuitablenefs between the faculty and the 
 object 5 now here is the greateft fuitablenefs between 
 the faculty and the object that can be,becaufe here is 
 not onely good in the Concreat, but goodnefs in the 
 Abftract- 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 tafte of 
 them here that the Martyrs have had, hath made ex- 
 quifite tortures, grievous and dreadful pains, not 
 onely tolerable, but comfortable. 
 
 And it is Divine joy : It may be faid to be Divine 
 in three refpccls : Firft, it comes from God : Second- 
 ly, it is in God : Thirdly, it is with God. Firft, it 
 comes from God, being caufed by the Spirit of God, 
 and that is another maner of joy then the men of the 
 world have. Secondly, it is in God, rejoycing in 
 God, and that is other maner of joy then rejoycing 
 in meat and drink : Look what difference there is be- 
 tween the excellency that is in God, and the excel- 
 lency that there is inmcat,and drink, and idle fports, 
 fo much difference is between the joy that Gods peo- 
 ple have in God, and the joy that wicked men have 
 in the creature: And it is divine,in regard that it is joy 
 with 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 fhall be exercifed 
 in the fame joy that God himfelf hath,and rejoyce in 
 the fame things that God (hall rejoyce in-, to have the 
 beams of ourjoy mingle with the beams or Gods joy, 
 and fo to have Gods joy and ours put into one, that 
 miiit needs be admirable joy. Nocwithftanding this 
 
 Qji 4 i°y 
 
 _599_ 
 
 Cap.52. 
 
6oo 
 
 Cap.5 2. 
 
 Moses his Choice. 
 
 joy of the Saints fhall be thus glorious, yet the ut- 
 moft happinefs of man confifts not in it ; though joy 
 be a neceffary concomitant to mans bleflfednefs, yet 
 mans blefTednefs confifts not in it. We do not feek 
 the enjoyment of God, that we might delight in this 
 enjoyment, but we feek delight in the enjoy ment,be- 
 caufe the enjoyment is the greateft good. 
 
 And befides all this, there are fome circumftances 
 thatfervcto fetoutall that I have faid yet further, 
 and to make the happinefs of Gods people yet more 
 glorious. 
 
 Si delect J- 
 tiofu ulti- 
 mi'.ifinii, 
 turn actus 
 aliquii cli- 
 citus vo- 
 luntatis pc- 
 ejl ejVj ul- 
 fitnsa finis } 
 jed noH—- 
 N.j.m obje- 
 ct ft volun- 
 tatis' eft fi- 
 B*f, ficut 
 objeclum 
 vifas eft 
 color ,itj nt 
 impofsibile 
 
 , quod 
 trwmtn 
 oifibile fit 
 iffum vi- 
 iere 3 qui a 
 omnc vide- 
 recji alien. 
 jtn object i 
 vifibilis, 
 itx impofsi- 
 bik Cji 
 quod pri- 
 mttm . 
 
 quo:- 
 f finis fit 
 ipfit:'.. velk 
 
 TilO. 1.2- 
 
 q. i. Art. i. 
 xd ficuncfc 
 
 •Apprehcf.o fevfuivanon attingh .id commwicm ratiovemboni, fed id diquod bouum, 
 oarticularc quod eft deleft abite, if ideo fscundum apperitum fenfitivum opcratior.es (ia;t 
 propter delect nioncrn, fed ir.tcUcBui apprehen dit uniuerfalem ratior.cm bovi ad cujus cok- 
 (equutiovcm fequitur delect alio, wide principal iits iiitendit bovum quam delect utiovem. 
 Their,. :,;. q 4. Art. r.d. 2. ftcund. 
 
 the 
 
 Firft, it is a prepared happinefs, that happinefs 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 to provide 
 this. 
 
 Secondly, in that it comes to the people of God, 
 by fuch a glorious way, as the purchafe of Jefus 
 Chrift,that I have it, and that I have it by fuch a 
 glorious way, that will be exceeding comforta- 
 ble. 
 
 Thirdly, that we who are fo vile, and fo wretched, 
 and fo abominable as we are in our felves, that we 
 who by nature are but firebrands of hell and fuel for 
 eternal wrath, that we fhould be raifed to fuch a 
 height of happinefs. 
 
 Fourthly,that we are fo few.Not many wife.nor rich, 
 nor noble ■ but the mean ones of the world, that there 
 fhould be fo many of the world,and the great ones of 
 
Moses bis Choice. 
 
 the world call: out, and a handful of poor contem- 
 ptible people mould be raifed to this glory, this is a 
 mighty aggravation of the happinefs of Gods people. 
 
 Fifthly , that this mould be a reward for that which 
 we owe in a way of obedience ; we owe all our Cer- 
 vices in a way of obedience to God, and we may fay, 
 When rve have done all, we are unpr ofi table Servants-, 
 and that we do, we are bound to do as creatures, and 
 yet that God fhould reward that which we owe to 
 him in a way of obedience,this aggravates the happi- 
 nefs of the Saints : as if a Mafter mould give his Ser- 
 vant all his eftatefor doing that which he is bound 
 to do : We have more then wages here, then how 
 ntuch more is that we mail have hereafter i 
 
 Again, that which God ispleafed to reward, it is 
 but poor mixt fervice: take our duties at the beft,they 
 are fuch as deferve Hell -, there is no one act, but if 
 God mould obferve what is amifs, you deferve to be 
 cad from God for ever for it •, now when we rather 
 deferve that God fhould caft us down to Hell, yet 
 that God fhould reward us with all this glory, what 
 a. glorious thing is this i 
 
 Again, that the Lord is pleafed to make thisfure 
 tous: if God had left it to uncertainty, and bid- 
 den us work, it might be well with us, andmavbe 
 he will think of us, this might have been a comfort 
 to us : but that God is pleafed to binde himfelf thus, 
 and to make all fure : As if a King fhould make his 
 Crown & Kingdom fure to a poor wretch, in the way 
 of reward for a poor fervice 5 fo does God, he makes 
 this glory ours by reward, in a way of Covenant and 
 Tefhment-, by Covenant,(uch a Covenant as he does 
 not only caufe to be written in his word, but in our 
 
 hearts, 
 
 601 
 
 Cap. 5 2. 
 
 6. 
 
 7< 
 
602 
 
 Moses his Choice. 
 
 Cap. 5 2. 
 
 8. 
 
 5 Ksupo? 
 
 hearts-,& we have witnefs of this in heaven and earth, 
 three bear witnefs in heaven, and three in earth •, and 
 he gives us feals to confirm this Covenant, and he 
 confirms it by an Oath, he fwears by himfelf, be- 
 caufe there is no greater to fwear by ^ and he makes 
 it fure by way of Teftament : Covenant we think 
 we may break, but that which is given by Teftament, 
 and confirmed by the death of the Teftator, that is 
 fure, and thus hath God made it fure unto us. 
 
 Again, all things that do befal us in this world, 
 and all the ways of Gods providence, do but tend to 
 the furtherance of us to our reward, and to the en- 
 creafe of our reward, and that is the wonderful hap- 
 pinefs of Gods people, this mould fwceten all con- 
 ditions : If I be in a meaner condition then another, 
 yet this is in order to my reward,and this is more then 
 if I had a Kingdom in the world, if it were not in 
 order to that 5 but whatfoever I have in the world, 
 though never fo hard to flefh and blood, it is in order 
 to this, this fatisfies. 
 
 Again, this reward is near, we mail not flay long 
 for it : If God required of us to be burning a thou- 
 fand years, and then to have it, we had yet caufe to 
 rejoyce •, but it is at hand, and nearer at hand to us 
 in this latter age of the world, then to our Fore- fa- 
 thers 3 God hath but a few things to do in the world, 
 to gather but a few more of the Gentiles , and his 
 own people the f ews, and to pull down Anticbrijt 
 and then all is done : The time is fhort^ fays the Scri- 
 pture 5 the word that is tranflatedyW^in 1 Cor.j.29. 
 is a Metaphor taken from a piece of cloth that is 
 rolled up, onely a little left at the end 5 fo God hath 
 rolled up all his works, onely he Bath a little left at 
 
 the 
 
Moses his Choice. 
 
 the end, and then all this glory mall appear 5 the 
 frame of Heaven and earth does but ftand till that 
 time, and if that time were come, the frame of Hea- 
 ven and earth ihould prefently be diffolved, and the 
 ways of Gods providence in this world mould be at 
 an end, the Heavens and earth groan for this time. It 
 isfaidof Doctor Taylor, when he was near at the 
 ftake, he fetch' d a leap, and faid, i" have but two 
 ftiles to my Fathers houfe. We in our way here are 
 as Travellers, fome ride it may be a little farter, and 
 get to the Inn firft, and then another comes a quar- 
 ter or half an hour after, but it is but a (hort 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 fhall 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 fee land after a long and dan- 
 gerous voyage, how joyful is it i As the Trojans, 
 after they had been wandring a long time in the Me- 
 diterranean and es£gean Seas, as foon as they efpicd 
 Italy , they cryed out with exulting joys,//««/y, Italy . 
 how much more the Saints after they have paffed 
 this troublefom world, and cone to Heaven, what 
 acclamations of joy will the heavens ring of i Hea- 
 ven, Heaven. 
 
 Laftly, allthefe things are eternal -, this puts an in- 
 finitenefs of worth upon every particular : How was 
 Ham an puffed up by Ejlhers inviting of him to one 
 Banquet i How mall the hearts of the Saints be 
 taken with that eternal Supper of the Lamb < obed- 
 
 Edom I 
 
 603 
 
 Cap. 52. 
 
 10. 
 
 lulixm, 
 ItiliZpri- 
 nus comU- 
 
 mit tAch&- 
 
 rer 3 
 lulixm fo- 
 
 eii Ixto 
 
 cUmerefa- 
 
 huint. 
 
 II. 
 
 Semper e- 
 rmit,qudd 
 funt Atcr- 
 ?ia gu;id:J. 
 vit* 3 
 Gx.'.knti 
 quotum 
 xujt crit 
 ipfe Vent, 
 Profper in 
 Epigram. 
 
tfc>4 
 
 Moses his Choke. 
 
 Cap. 5 2. 
 
 Edom was bleflfed in having the Ark but three 
 moneths in his houfe, how blefTed they who mall 
 have Gods not onely gracious but glorious prefence 
 eternally i And fo I come to the fourth particular, 
 which was propounded in the handling of this pointy 
 namely, 
 
 4. Wherein lies the power of the confederation of 
 the recommence of reward to help a man through fuf- 
 fcrings. Much hath been faid, but more may be 
 faid, to {hew that there is a mighty power in it to en- 
 able the heart to fuflfer any thing for 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 upon the 
 Mount, and his glory was mewed, even a glimpfe of 
 the glory of Heaven 5 Chrift took with him onely 
 three Difciples, Peter, fames and lohn • afterward 
 when Chrift was to come to his Agony, when his 
 foul was heavy to death, and he fweat clods of 
 blood, he onely took thofe three Difciples that had 
 feen him in his glory, to fee him in his fufferings 5 to 
 mew, that thole 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 Dan. 7. there is men- 
 tion made of a cruel Tyrant that fhould make War 
 with the Saints, and mould perfecute Gods people, 
 that devoured and brake in pieces, yet there were 
 fome that mould bear out all, that mould have the 
 Kingdom given them, and God mould reward them 
 glorioufly ^ Who are they * at the 22 verfe, The 
 Saints of the moft high : fo you read it, or, The 
 
 Saints 
 
Moses his Choice. 
 
 Saints of the higheft • not onely of the highefl God, 
 but of rhc higheft places, of tht highefi things, they 
 are rhofe to whom the Kingdom fhall be given^hoie 
 Saints that did fee the moft glorious things of the 
 Kingdom of God, they had the reward, for thev 
 held out in fuffr rings, but others, whofe hearts were 
 low in the earth, they did not hold out. 
 
 So thofe that mould hold out in the time o^ Anti- 
 chrift^x\d fhould not worfhipthe Bcafi, Rev. 13.6,7, 
 8. were fuch as dwelt in Heaven. He opened his 
 mouth in brafphemy againfl God , to blafpheme his 
 Name, and his Tabernacle, and them that dwelt in 
 Heaven t in many places of the Revelations, 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 
 ithem : but though he prevailed again/I the Saints to 
 kill them, yet he could not prevail againft them that 
 dwelt in Heaven to worfhip him j but all that dwell 
 upon the Earth ihall worfhip kim 5 all that know no 
 higher good then the Earth", they fhall follow Anti- 
 chrift and worfhip him. - Here we fee the reafon why 
 people will not endure the fufferings inflicted by the 
 Beaft,but follow the Beaft,& have his mark either up- 
 on their foreheads openly, or in their hands fecretly, 
 becaufc they do not apprehend the glory of Heaven 3 
 but if they can come to fee thofe glorious things of 
 Heaven, though Antichrist do perfecute them, they 
 would not worlhip him : in thefe latter times of the 
 world Antichrift will prevail to get many to worfhip 
 him,but the fight of thefe glorious things will keep us 
 we fhall not worfhip him. In Rev. 1 2.the Church who 
 is compared to a Woman that was cloathed with, the 
 
 g^y 
 
 605 
 
 Cap. 52. 
 
6o6 
 
 Cap.53. 
 
 Moses his Qwice. 
 
 glory of the Sun, fie had the Moon, and allfubltmary 
 things under her feet 1 When the foul is feeking after 
 the.glory of Hcaven,and that is always in its eye,this 
 caufes it to have the <Jl£oon y by which is figniSed all 
 things below that are fubjeel: to changes, under its 
 feet. I read of a Ullartyr that was whipped, and al- 
 moft fcourged to death, and then being led to the 
 execution, he met with his Mother, who being a 
 godly gracious woman, did not fall of tearing her 
 hair, and rending her cloathes as other women ufed 
 to do • but cryed, Son, Remember eternal life • look 
 up to Heaven^ and fee htm that, reigns there : Hence 
 we fee that having an eye to the recompense of reward^ 
 does make the heart to choqfe the Choice of Mofes^ 
 To fuffer afflicfion with the people of God > and to 
 efleem the reproach of Chrifl greater riches then the 
 treafures of Egypt •, you fee there is a great deal of 
 power and efficacy in it. but wherein does this power 
 coniift t. In divers particulars. 
 
 Chap. LIII. 
 
 Wherein the 'power and efficacy of tying the re- 
 compence of reward confifts. 
 
 Flrft, there is a great deal of power in looking 
 to this glorious recompence of reward 5, becaufe 
 the glory of this does fo much darken all the 
 glory of the things of the world that wc are called 
 to part withal,when we are called to fuffer any thing: 
 Now then the argument lies thus - ? That which 
 darkens all the glory of the world, and makes it ap- 
 pear 
 
Moses his Choice, 
 
 607 
 
 Cap.5 5. 
 
 pear to be nothing, that muft needs have a great deal 
 of power to enable the heart to part with any thing 
 in the world in the caufe of God : thofe who by the 
 eye of faith are able to behold the reality and cer- 
 tainty of thofe glorious things, they look upon all 
 things below as poor, mean, flight, contemptible 
 things: As we know the glory of the light of the 
 Sun, darkens the glory of the light of a candle-, the 
 light of a candle is comfortable in the night, in the 
 dark, but when the light of the Sun rifeth,that is no- 
 thing : So long as the men^f'the world are in dark- 
 nefs, the light and comforcof the creature is a great 
 matter to them-, but when God lets the glory of 
 the things of his Kingdom appear to them, then the 
 comfort of the creature is nothing. A Glow-worm 
 glitters in the dark, but when the day comes, the 
 brig henefs- and the glittering of the Glow-worm is 
 not {een : fo all the brightnefs and glittering of the 
 creature that takes the hearts of men, is gone when 
 God lifts up his light upon them, and thews them the 
 greatnefsof his Kingdom. 
 
 And the reafon why people are Co. hardly brought 
 to differ any thing for God, is becaule they have fucli 
 high eftcem of thefe things -, that which a man hath 
 high eftecm of, he is loth to part withal j but when 
 a mans heart is taken from them, as there is no longer 
 a high eftecm of them, lie is willing to part with 
 them. As Saint Paul (aid, lam ready not tobebo'wd gK?m 
 ontly, but alfo to dye for the name of the Lord tfif&{ ■? 
 his life was not dear to him, he accounted it not 
 worth the leaft degree of glory to God : A gracious 
 heart, as it accounts nothing low in any duty that 
 tends to this glorious reward, fo it accounts nothing 
 
 high 
 
 Mai j. vita 
 Tfc[cntit 
 tanto duri 
 its znimvA 
 (emit, qui 
 to fCiif'trc 
 bo aft quod 
 (eqnitur 3 
 
 m. I. 
 
 1 :. 
 
 10. 
 
6o8 
 
 Cap.53. 
 
 Moses his Choice. 
 
 high to part with for the recommence of reward. It 
 is a notable pafiage we have of fofeph to his Father 
 zpacobj Gen. 45. 20. Regard not your fluffs for the 
 good of all the Land of Egypt is yours : It may 
 be fofeph thought his Father tfacob might think, 
 I have many Goods here, and what, mall I leave all 
 that I have here to go to Egypt , into a ftrange coun- 
 trey < he might think this mrght be fome let to his j 
 Father <j but lofeph calls it all ptff : you have a deal j 
 of fluff and lumber, but let it not grieve you to 
 leave your fluff and" libber, all the good of the 
 Land of Egypt is yoiads rSo God fays to a gracious 
 heart, when it looks upon any thing it mould part 
 withal, and it is loth to part with it, fays God, Re- 
 gar d not your ftuff, and lumber you have here • for 
 net the good of ail the Land of Egypt is yours, but all 
 the good that is in Heaven is yours, and the good that 
 is in the God of Heaven, and the good that is in Chrijl 
 is all yours : That foul that understands the glory of 
 Heaven, and the Intereft that it hath in it, ihall hear 
 a voyce tell it, That all the good in Heaven^ and in 
 God, andin Chrifi, is its own • and therefore he will 
 not regard any thing here : if we knew no better 
 things then thefe, we would be loth to part with 
 them >, if we had never feen the light of the Sun, we 
 would have accounted the CMoon a glorious crea- 
 ture, and as a mighty Ornament to Heaven, and to 
 the world • but when we come to fee the glory of 
 the Sun, that is nothing to us in comparifon. Chil- 
 dren that are born in a dungeon, and know no bet- 
 ter things, would be loth to part with that they have 
 there •, but when they come to know what is in the 
 world, then all they had before is nothing to them -, 
 
 greater 
 
Moses his Choice. 
 
 greater glory diminifheth that which is lefs. So that 
 we may apply that the Apoftle fpeaks concerning 
 the comparifon of the Go/pel with the Law, to this 
 we are fpeaking of, 2 Cor. 3.10. That which was 
 made glorious, had no glory in this refpect, by rea- 
 fon of the glory that excelleth ^ though there was 
 fome glory in the adminiftration of the Law, yet it 
 is no glory in comparifon of that which excelleth : 
 So though there may be glory in the outward com- 
 forts of the world, yet there is no glory in compa- 
 rifon of that glory which excelleth, in comparifon 
 of that glory which hath been opened 5 and that is 
 the firft thing. 
 
 Secondly, as the glory of the world is darkncd by 
 having refpecl; to this glorious recommence of reward, 
 fo all the evils of the world are wonderfully leflfened : 
 You know what the Apoftle fays, in Rem. 8. 18. 
 That thefufferings of this present time are not worthy 
 to he compared with the glory that^fiall be revealed in 
 us : As we ufe to fay,It is not to be named the fame 
 day, not to be reckoned with the glory that mall be 
 revealed in us: A Father upon that place hath a nota- 
 ble glofs,fays he ^Sufferings are not to be compared & 
 looked 'upon, in refpect, first of the punifhment that 
 we have dejerved , which is pa/fed by, and pardoned •, 
 and then not to be compared and reckoned with the 
 prefent grace and comfort that Gods people have 
 here-. But then much lefs is to be compared and 
 reckoned with the weight of glory that is to come, 
 that is promifed to us. And fo in 2 Cor. 4. 17, 18. 
 While we look at things that are eternal } not tempo- 
 ral, this light aj fiction • all is but light, and nothing 
 in comparifon : What is it for one to have a rainy 
 Rr day 3 j 
 
 6op 
 
 Cap.53. 
 
 2. 
 
 N.011 fuiit 
 ondignx 
 pajfienes id 
 preterit am 
 culpam qiu 
 remittitur, 
 id prefent U 
 cov.foUtio- 
 'its gritixm 
 fA& imtni- 
 titur, id 
 futuram 
 zlorim 
 quit vro- 
 mittitur. 
 Bern. 
 
6io 
 
 Cap.53. 
 
 Moses his Choice. 
 
 day, who is going to take poffeflion of a Crown i 
 there is no man would be much fenfible of a little 
 cold in his head, if it were uncovered a while to 
 have a Crown of gold put on. I have read of a 
 foolifh woman that was afraid her Son mould get 
 cold by putting off his night-cap to have a Crown 
 fet upon his head •, but no wife man would much 
 confider the cold he mould get in his head upon 
 that ground : Great things fwallow up fmall things, 
 and great joys will fwallow up fmall evils-, there 
 is no comparifon between the evil we fuffer here, 
 and the glory that is to come ^ What is a drop of 
 vinegar put into an Ocean of fweet wine < it is not 
 lb mucn as taken notice of-, here when a man re- 
 ceives a great good, he is not affected with leffer 
 evils: As for example in Saul, when Saul had the 
 Kingdom, fome did defpife him , 1 Samuel 10. 27. 
 but Saul held his peace 5 he was not troubled at 
 that , though he was a man afterward froward 
 enough • he thought, this good of the Kingdom is 
 enough to take away the apprehenfion of any evil 
 in being defpifed - what though a company of poor 
 people defpife me, and fpeak againft me when as I 
 have the Kingdom, and am anointed of God, and 
 have this dignity put upon me < A man that knows 
 any thing of his own worth, and that God hath be- 
 ftowed much upon him 5 this takes off any other 
 evil, that appears to be in others prating of him •, 
 but now when men do not underftand any great 
 goodinthemfelves, then they account the evil of 
 the world defpifin^ them a great evil : Many men 
 judge of themfelves rather by the efteem other 
 
 men have of them, then by any good they know 
 
 in 
 
Moses bis Choice. 
 
 in themfelves , and no marvel though thcfe men 
 be Co much troubled at other mens dcfpifing of 
 them. If a Merchant have a Ship come home la- 
 den with many thoufand pounds worth of rich 
 Commodities, though his Servant mould do fome- 
 thing amifs that day, he would not be froward at 
 it , but pafs it by, becaufe he hath fuch great pro- 
 fit and good coming in •, fo the evils of the world 
 are nothing in companion to that foul that knows 
 the great things of the Kingdom of God to be its 
 own. 
 
 Thirdly, there is a mighty deal of power in it $ 
 becaufe this refpe<ft unto the recom pence of re- 
 ward, does fo much take up the faculties of the 
 foul, the intention of the minde being taken up 
 about fo great an object, other things are not 
 minded in comparifon •, and this is the reafon why 
 thole that are in a phrenfie, are infenfible of what 
 you do unto them-, becaufe their mindcs are taken 
 up about that which they apprehend fo ftrongly, 
 as nothing elfe is minded by them; and if there 
 was any object made known to take up the minde 
 of man , it mult be fuch great things as tbefe , 
 made certain and real to the foul by faith. It is 
 a property peculiar to God, that though he hath 
 many glorious things that he exercifes his wif- 
 dom about, yet he does minde the leaft 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 
 j ftrength of intention too, but if he mindes great 
 things with intention, other things muft be lightly 
 
 R r 2 minded. 
 
 6u 
 
 Cap. 53, 
 
6n 
 
 Cap. 5 
 
 MoiES his Choice. 
 
 non rcfpicit 
 MirtyiiCo 
 ron&s re- 
 fl'icit- } pU- 
 qm non 
 bond pre- 
 mium ww- 
 i/isnt; non 
 Add lifto- 
 res infer ue 
 fkgelldntes, 
 (edAngebs 
 fyerr.e u- 
 clamantet. 
 B if. Horn 
 dc Barlua 
 Man yr. 
 
 minded. An Ecclefiaftical Hiftorian tells us of the 
 Chriftians they did fo minde the glory of God, and 
 the glory of Heaven, as that the pains they fuffered 
 were as in the bodies of other men, and not in their 
 own bodies. It is reported of Archimides, who was 
 a great ^Mathematician, that when the City was 
 taken wherein he was, and the Warlike inftruments 
 o't death clattering about his ears, and all was in a 
 tumult, yet he was fo bufie about drawing his lines, 
 that he did not know there was any danger, and 
 heard nonoife : It' fuch objects as thefe can take up 
 the intention of the minde, fo as not to minde other 
 things, then much more fuch an object as eternal 
 life, and eternal glory and happinefs. And therefore 
 that place is very obfervable, in 2 Cor. 4. 16. We faint 
 not in our fufferings , becaufe we look not At things 
 that arefeen, but at things that are not [een : We are 
 fo intenie about Heaven, and the glory of God, that 
 we do not give a look at things that are feen. So in 
 Heb. 11. 15,16. They were not fo much as minde- 
 ful of that Countrey from whence they came, be- 
 J caufe they fought a Countrey that was better, and 
 heavenly. It is a notable expreflion that Bafil hath 
 concerning the Martyrs, fays he, They do not look at 
 the danger they are in, but at the crown : And again 
 he fays, They do not look at the officers , and Execu- 
 tioners that are wbiftpng of them, but they look to 
 the Angels 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, becaufe they are an object fuitable to 
 him- as when all the glory of God,and of Chrift,and 
 of Heaven is fet before him, he lets it pafs without 
 
 any 
 
Moses his Choice. 
 
 \j}l 
 
 any minding-, Co a gracious heart that by faith can Cap.) 3. 
 fee into the reality of the glory of Heaven, an J. eter- 
 nal life fo taken up with them, as not to mindc earth- 
 ly things •, and that is the third particular. 
 
 Fourthly, the refpecl: unto the recompence of the 
 reward hath a mighty power to carry on the foul in 
 a way of differing, becaufe the foul by this cornes to 
 fee how infinitely well pleated God is with it, and 
 with that it undertakes for his names fake, in differ- 
 ing any thing in his caufe^ and this does mightily 
 prevail with a gracious heart. If God does but give 
 his command to do a thing, this might be enough to 
 fhewGods good pleafure in that acl:ion-,butwhen with 
 command God reveals fuch infinite glorious things 
 that he will reward that action withal, this difcovers 
 more of the infinite good pleafure of God •, fo that 
 the foul in this 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 he takes, 
 in that I poor worm mail differ 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 re- 
 ward that I do,except his heart were much upon it,& 
 taken with it, there would never fuch great and glori- 
 ous things have been for the rewarding of it ^ but in 
 that theie 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 thing in the world mould take off my 
 heart from that which I fee God takes fuch infinite 
 pleafure in : when a gracious heart mall fee God 
 holding forth a crown to fet on his head in differing, 
 
 Rr 3 it 
 
614 
 
 Cap.53. 
 
 Moses his Q?oice. 
 
 it fets the foul on fire in fuffering for God • if thou 
 hadft onely given forth thy command, it had been 
 enough to make all creatures obedient to thee •, but 
 that thou (houldeft manifeft thy felf thus to crown 
 them with this glory, and to lay up thefe treafures of 
 the riches of thy glory for them, Who would not do 
 and fufferany thing in thy caufe> O bleflfed God ! 
 
 The fifth particular,wherein the power of this argu- 
 ment confifb, is the abundance of fweet that there is 
 in the hope of this rewxrd^to fill the heart with joy and 
 peace^the more joy and peace the heart is filled with- 
 al, the more certainly it is able to do great things. So 
 Nehemiah tells the people when he would have them 
 rejoycc, The joy of the Lord is your flrength^ Neh. 
 8. 10. When as the heart is ftrengthned with joy, it 
 is able to do mighty things 5 now the hope of tnefe 
 glorious things do mightily fill the heart with joy, 
 and fo ftrengthens the heart : A man that hath his 
 body ftrong, he can endure cold, and bear great 
 burthens that a weak body cannot bear^ and nothing 
 ftrengthens the heart more then this joy of the Lord, 
 where the heart is filled with it. VefTels that are em- 
 pty will foon be broke with the heat of the fire,which 
 they will not be if they be full : this hope of the glo- 
 rious 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 refreshed with wine,hath 
 great ftrength to undertake any thing, fo the foul 
 that is filled with this comfort of the hope of Hea- 
 ven and glory,can go forth as a Gyant refreshed with 
 wine, and make nothing of thofe things that others 
 make great matters of. When the heart is filled with 
 joy & hope of believing,and fo filled with light with- 
 in. 
 
Moses his Choice. 
 
 in,whatfoever darkncfs is abroad it cares nor. As Oe- 
 colampadius when he was to dye, and they fpoke of 
 the light without,fays he JVhat is the light without ? 
 J 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,fays he } Hope: fo fays a gracious heart,though all 
 things be gone, yet it is enough to fill my heart with 
 joy,that I have hope 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 can- 
 not -j the Wife man faith, the Spirit of a manfkallfu- 
 ftain his infirmities: A man that hath a natural chear- 
 ful fpirit, is able to fuftain 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 chear- 
 ful fpirit can, becaufe they want the fweetnefs with- 
 in . 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 go 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 mar- 
 row, 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. A good man is fatisfied 
 from himf elf : And it is enough for good men to 
 know within themfelves that they have an enduring 
 Rr4 fubftance, 
 
 ±1 
 
 Cap.53. 
 
 Hie fit In- 
 cii ; 
 Clapping 
 his hand 
 upon his 
 brcaf*. 
 
6\6 
 
 Cap.53, 
 
 6. 
 
 Moses his (heice. 
 
 fubftance, Heb. 10. 34. A tree that hath a great deal 
 of Tap within, can bear great weights and burthens 
 that others cannot - 7 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 wherein the power of having refpecl: 
 to the recompence of reward appears, is in that it 
 hath a great deal of power to reiift any temptation 
 of Satan, and to quench the fiery darts of Satan. 
 In Ephef. 6, where the fpiritual armor is fpoken of, 
 the helmet , the armor that is for the head, and keeps 
 that from being hurt with any ftroke, is the hope 
 of falvation, and the hope of glory ^ fo that what- 
 ibever temptations of the Devil comes , by this 
 helmet they are kept off, that they do not fo much 
 as take the judgement : As we might inftance in the 
 feveral temptations that the Devil hath to keep one 
 from furTerings •, as when he comes and fays, Why 
 will you undo your f elves in fuch a way as thts ?■ Pre- 
 fently the hope of falvation is held up, and the foul 
 anfwers , It is fo far from undoing of me, that it 
 is the onely way to provide for my felf ♦, Be that will 
 fave his life flail lofe it^ and he that will lofe his life 
 for my fake , fhall five it. If the Devil comes with 
 this temptation , Surely God does not require fuch 
 things of his people^ to be brought into fuch fir ait s^ 
 and fuff'er fuch hard things : The foul that hath the 
 hope of his glory, holds it up, and makes this an- 
 fwer -j Why^ feeing the Lord hath laid up fuch glorious 
 things hereafter^ why fhould I not think that God may 
 require hard things for the pre fentf If he comes with 
 this temptation. Why will you go on in afingular way 
 from others ? A gracious heart upon this argument, 
 
 anfwers , 
 
Moses his Choice. 
 
 anfwers , / expect choice and fingular mercies from 
 God, and why fliould I think much to go on in a way 
 that is fingular ? though others do otherwife, it may 
 be they (hal never be partakers of fuch fingular things. 
 If the Devil comes and fay, Surely God does not love 
 you, if he did, he would not fujfer fuch great calami- 
 ties, and fore troubles to befalyou, and if it were his 
 caufe, he would affifl you in it : the foul anfwers, 
 Hath the Lord laid up fuch glorious things for me 
 hereafter, and jhall I call Gods love in que si ion, be- 
 caufe I am deprived of thefe mean things, and under- 
 go fuch afflictions as thefe ? certainly thofe things 
 that God hath laid up for me mall fo uphold my 
 heart, as that I mall never call in queftion Gods love, 
 though I fufFer 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 fuffering, 
 becaufe by looking at this recompence of reward, the 
 foul comes to fee what glorious things fufferings do 
 prepare for, haften unto, and work to the encreafe 
 of. Firft, what glorious things fufferings prepare 
 for : As it is a notable expreffion Mr. Hawks hath in 
 a Letter he writ to encourage Mr. Philpot, being caft 
 into the Bifiops Cole-houje , fays he, This Bifiops 
 Cole-honfe is bat to four you, and make you bright, 
 and to fit you to be fet up upon the high flielf, meaning 
 Heaven -, as when you would fet up veflels of brafs, 
 or iron,you firft take cinders or allies and fcour them, 
 and by rubbing them with fuch things, they are fit 
 to be fet up -, \b all fufferings are but the means that 
 God ufes to fcour his people to make them bright, to 
 fet them up on high -, God will not fet up his fervants 
 
 on 
 
 Cap.53. 
 
6i8 
 
 Cap. 5 3. 
 
 Moses his Choice. 
 
 fj£ l7pS ^ 
 "ibv id C,® 
 
 «nfa« ov 
 
 i 
 
 on the high fhelf, till firft he hath made them bright, 
 and he ules this way to do it, and then they haften 
 to great things •, the more one fuffers, the nearer he 
 comes to glory, and to Heaven ; Let the world do 
 the worftit can, it can but take away your eftates, 
 and meat, and drink, and put you in the cold, and 
 haften death , and the haftening of death is the 
 battening of glory : The greateft fufferings of Gods 
 people, are but as the fiery Chariots to carry Gods 
 people home in. This was the anfwer ofBafil to the 
 Emperors Lieutenant^ when he threatned death to 
 him, Death is a benefit to me\ it will fend me fooner 
 to God, to whom I live, to whom I defire to hajlen. 
 And then they do encreafe glory, it is but a trade of 
 lefs things to encreafe greater ^ all fufferings are the 
 feeds of glory. 
 
 Eighthly, there is a great deal of power in this 
 to carry on the foul in a way of fuffering, becaufe 
 it does mightily enflame the foul with love to God, 
 and Jefus Chrift 5 it feeing that the bottom and 
 ground of all this glorious recompence of reward 
 is in the free and eternal love of God in Jefus Chrift, 
 that did work about this before the foundation of 
 the world was laid 5 this does mightily enflame the 
 heart with love to God, and therefore it wifhes as 
 that Martyr did,0 that I had as many lives as 1 have 
 hairs on my head to lay down for Chrift. And it is 
 forry that it hath no other opportunity to teftifle its 
 love to God, the foul fays, / have but this little time 
 to teflifie my love to God, and I can but teflife little 
 in doing : O what a happinefs is it, that that which 
 I want of teftifying my love in doing, I have it in 
 teftifying my love in fuffering ! Shall a dog that hath 
 
 but 
 
Moses his Choice. 
 
 but a few crums or bones from his Mafter, be wil- Cap.53. 
 ing to venture his life in defence of his Mafter-, and 
 {hall not a gracious heart, that expects not crums 
 and bones, but Crowns, and unconceiveable glory 
 in Heaven, be willing to venture life for God in the 
 caufeof God i 
 
 Ninthly, there is a great deal of power in having 
 refpecttotherecompence of reward to carry on a 
 foul in fuffering : becaufe according to the things 
 that are apprehended, there is the like impreffion 
 left upon the fpirit : As a gracious heart apprehend- 
 ing holy things is made holy, and apprehending fpi- 
 ritual things, is made fpiritual , and apprehending 
 great things, is made great, there is a holy gracious 
 magnanimity put into the heart : A man that is lift 
 up on high upon a high Tower, or a high Moun- 
 tain, he looks upon things below as little things : 
 The apprchenfion of this glory lifts the foul on high, 
 and puts an impreflion of greatnefs and glory up- 
 on the heart, and fo caufeth an heroical fpirit in the 
 heart, to look upon all things below as fmall: as 
 the Martyrs, though they were weak fpirits by na- 
 ture, even women and children, yet apprehending 
 fuch great things, they had heroical magnanimious 
 fpirits, and looked upon rheir fufferings as fmall 
 things, becaufe they had an impreflion of the object 
 they beheld left upon their fpirits, and in fomemea- 
 fure were made like it. 
 
 Laftly, there is a mighty deal of power in looking 10. 
 to the recompence of reward to help in fufferings, 
 becaufe it hath much power to cleanfc the heart : 
 every one that hath this hope purgeth himfelf, 1 Iohn 
 3. And hence the Chriftians in the Primitive times 
 
 were 
 
6lO 
 
 Cap. 53. 
 
 I. 
 
 2. 
 
 Moses his Choice, 
 
 were fo able to fuffer, becaufe they had their hearts 
 fo purged by fait h y \Sa$s 15.9. Take a man that 
 was ftrong, if he have many ill humors in his body, 
 all his ftrength is gone, but if the Phifitian gives 
 him fomething to purge out his ill humors, though 
 hee have no Cordials given him to ftrengthen him, 
 yet he is ftrong, and he is able to endure, and to do 
 more then before: So thofe fpirits that are full of 
 diftempered humors,that are unfound, they can bear 
 nothing, undergo no difficulty, but when there is 
 any thing to purge the heart and make it clean, then 
 it is able to do or fuffer more : fin lies rotting at the | 
 heart, and by rotting does weaken ♦, a rotten rag hath 
 no ftrength to bear any thing, fo thofe that have 
 old fins lie rotting, they can bear nothing : The fpi- 
 rit of power , and of afoundminde is put together, 
 2 Tim. 1.7. now the hope of this glorious reward 
 purges the heart, and makes it found, and fo carries 
 it on in power. Now put all thefe together, and no 
 marvel thztMofes by having an eye to the recommence 
 of reward could fuffer fo much : many are afraid of 
 fuffering hard things in the caufe of Chrift •, but you 
 fee what will enable you to endure all. Now I lliould 
 apply this in many particulars. 
 
 Firft, If there befuch power in this to help to 
 fuffering, then furely there is power in this to help 
 to fervice : you that know what thefe things mean, 
 be afhamed 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 godlinefs brings much fuffering, 
 yet it brings that which will ftrengthen againft fuf- 
 fering. 
 
Moses his Choice. 
 
 619 
 
 fering. Thofe that write the (lories of Egypt, re- 
 port that there is no country in which there are more 
 vencmous Creatures then in Egypt 5 and alfo they 
 write , there is no Country hath To many Anti- 
 dotes to help againft poyfon : fo godlinefs brings 
 with it many troubles and fufferings, but then god- 
 linefs hath much in it to help againft troubles and 
 fufferings. 
 
 Thirdly, hence we come to fee the reafon why 
 fo many are overcome in a way of fuffering, and do 
 yield, and fo bafely Apoftatize, rather then they will 
 go on in a way of fufrering for God : they have not 
 an eye to look up to Heaven, and to fee all the glory 
 that is revealed : they do not know within them- 
 felves that there art fuch things, as it is faid of thofe 
 ir\Heb. 10.34. They knew within themfelves what 
 they had in Heaven •, they look upon thefe things as 
 conceits and imaginations. In Phil. 3.18. the A- 
 poftle fpeaks of fome that were enemies to the Crofs 
 of Chrift^ but what were they i They were men that 
 minded earthly things : but fays the Apoftle, Our 
 conversation is in Heaven. What was the reafon 
 that Demo* forfook Paul ? It was for this prefent 
 world >, he was not acquainted with the powers of 
 the world to come, and therefore he forfook Paul^ 
 rather then he would fuffer in the caufc of God with 
 Paul . Certainly, thofe that fall off in the time of 
 fuffering,are fuch as neverhad a tafte of the powers to 
 come, or have loft it : this dew.of Heaven hath not 
 fain upon their hearts to moiften them, and there- 
 fore every fuffering does fcorch up the root : If the 
 root be kept moift, though fcorching heat come, it 
 does not dry up the plant, but it is green andflou- 
 riming 
 
 Cap.53. 
 
6l2 
 
 Cap.53. 
 
 Noli attai- 
 dere quant 
 fcenam b Ji- 
 be M in fli- 
 gc!lo,fed 
 quern beam 
 111 tejiame- 
 «,Auguft, 
 in Pf. 101 
 
 Moses his Choice. 
 
 riming ftill : It is the dew of Heaven, the hope of 
 the glory of Heaven that keeps our root moift, and 
 fo we mall hold ocit in the time of fufTering : It is 
 given as the caufe of the ked in the ftony ground not 
 come to perfection, Luke 8. 6. Becaufe it wanted 
 moifture^ many froward people in Religion prove 
 like the ftony ground, they have not moifture, this 
 dew of Heaven lies not at their hearts : And the rea- 
 fon why many do not hold out,is becaufe they want 
 the Anchor of hope : In a tempefl if there be not 
 an Anchor well faftened, the fhip will be carried up- 
 on the rocks or the fands : Now Hope is the Anchor 
 that muft hold the foul in all affliction, if that hold, 
 let ftorms and winds be never fo loud, yet the heart 
 will be kept from being fplit upon the rocks, and 
 fwallowed up in the fands : but many have but a pa- 
 per Anchor, a conceited hope, not a ftrong hope 
 faftned upon the infallibility of God in his word and 
 promifes, and therefore they cannot hold out in the 
 time of danger. To conclude all, we fee what will do 
 it, what will carry us through fufferings. 
 
 Let us make ufe of this argument, and not look up- 
 on the greatnefs of our fufferings, to think my fuf- 
 ferings are greater then others, but rather let us look 
 up on high to our God, and the greater things that 
 are prepared for us. As St. ^Auguftine fpeaking to 
 a Chrift ian that was to fuffer, Bo not fo much Attend 
 what pmijhment thou ha ft ,w hat /bare thou haft in the 
 whip , or in correction^ but what thou haft in the Te- 
 ftament^ in Gods Word t what is revealed there for thy 
 encouragement. And labor to have the light within 
 you, or elfe all will never do 5 though many things 
 have been revealed to your eyes,and fo you may have 
 
 light 
 
Moses his Choke, 
 
 light outwardly •, yet if you have not the inward 
 light, this outward light will never ftrengthen you 
 to hold out : And labor for frith to put life in all 
 thefe arguments that have been fpoken of 5 unlcfs 
 faith come and breathe the breath of life upon them, 
 they will all lie dead. Labor that nothing be be- 
 tween 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 
 thefe things, and make them lively by faith, but 
 let your converfation be much in heaven, 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 ftrong 
 arguments to keep our hearts clofe to him, when 
 manythoufand hypocrites mall fall. And thus we 
 have finifhed four things in the opening of this 
 point : Firft, that there is a reward for Gods people. 
 Secondly, how far they may have refpeel: to this re- 
 ward. Thirdly ,what the reward is. Fourthly,where- 
 in the power of having refpect to this reward lay 
 to undergo any fuffering. Now the fifth thing 
 that remains, is , the Application of all that hath 
 beenfaid. 
 
 And if there be fuch a glorious reward for the 
 people of God, then in the firft place the offence of 
 the crofs is taken away - 7 let us be aihamed ever to 
 be hindred in the way of God, becaufe of the crofs , 
 
 becaufe' 
 
 cap.53. 
 
624 
 
 Gap.53- 
 
 ttcc iU 
 nos in fur - 
 gentii pcli- 
 gi debet 
 terrere 
 icmpeftw, 
 cum Ven- 
 tura nojlra 
 fit nunqua. 
 finienda 
 trinquilli- 
 tdf.Hiero 
 ad Viig. 
 inexilium 
 mifiam. 
 Non fer 
 iftw twi- 
 fire avgu- 
 (tias. 
 
 HolidtVc- 
 va h'irnhitm 
 ad immor 
 tdem iUam 
 beatitudi- 
 nem deli 
 cato itinert 
 fervenire 
 La&aru. 
 de Officio 
 Dci.ci? 
 
 Moses his Choice. 
 
 becaufe of any thing we (hall fuffer in the way of 
 God, when as there is fuch a glorious reward here- 
 after. No florm of the raging Seajhould terrifie us, 
 confidering that ever la fling calm that is a comings 
 fays ferome : Let no man fpeak hardly of Gods 
 ways any more. I remember I read of St. Auguftine 
 before his converfion, he faid he was convinced of 
 the ways of God, but fays he, / did not like to go 
 through thofe firaits : He found the ways of God 
 difficult, and that he was like to fuffer much, and 
 that hindred him 5 and fo it does many, they fee 
 ftraits, they muftdeny themfelves, and fuffer hard 
 things, and upon this they are hindred •, but let us 
 never be hindred more by this, feeing there are fuch 
 great things revealed of the reward of Gods people 
 hereafter : Why mould we be fo my of the way, 
 afflictions that lead thither - 7 is not here enough to 
 pay for all i God will not , fays LacJantius, have the 
 path that leads to this immortal bleffednefs, be a deli- 
 cate path. Certainly, if any of you mould be hin- 
 dred from the ways of God by any hardmip you 
 are like to meet withal, how will this confound you, 
 when God fhall come and fay, Did not I (hew unto 
 you thofe glorious things I intended for my people < 
 and was not all that fufficient to draw your hearts 
 over thefe difficulties < 
 
 In the Primitive times , the offence of the crojs was 
 taken away, after once they came to be enlightned in 
 fuch glorious things as thefe •, in ffeb. 10.32 . Call to 
 remembrance the former days, in which after you were 
 illuminated, you endured a great fight of afflictions •, 
 before they were not able to indure that fight of af- 
 flictions, but after they were illuminated they were 5 
 t fo 
 
Moses his Choice. 
 
 Co howfoever you might have fome hard thoughts of 
 the ways of God before, yet now being illuminated, 
 having the light of this blefTed truth of the reward 
 that is to come,revealed to you, be willing to endure 
 any fight of afflictions •, do not look at this (tumbling 
 block,look up to Heaven,and that wil keep you from 
 {tumbling. When men walk upon the earth, if they 
 look upward,theymay (tumble upon (tones &blocks} 
 but it is otherwife in our walking in Religion, our 
 looking upwards to heaven does keep us from {tum- 
 bling ; Wifdom is on high •, the way of the righteous 
 is a high way, he is lifted above all (tumbling blocks j 
 by looking at this recompence of reward. St. Paul 
 when he had his thoughts about this,fays he, Neither 
 life, nor death principalities ,nor powers, nor any thing 
 Jhouldbe able to feparate him from the love of Cod. 
 
 Secondly, if there be fuch a glorious reward, con- 
 fider,that this is a mighty aggravation of the evil of 
 iin,that whenGod hath revealed himfelf fo gracious, 
 as to lay up fuch glorious things for thofe that walk 
 in the way of obedience, for any after this yet to em- 
 brace the ways of (in,mu(t needs aggravate the hor- 
 rid and defperate wickednefs of mans heart : There 
 is evil enough in (in, though we fliould lofe nothing 
 by it, that it is a difobedience to God, a breach of 
 the Law,and going againft the minde of God •, but 
 for men to venture upon the ways of (in, although 
 they know they (hall lofe fuch an infinite good as 
 this is, here is not onely defperate wickednefs,but de- 
 fperate folly^it is a fign that mans heart is defperately 
 fet upon (in,that he wil go on in (in, though it be with 
 the lofs of all this glory, and thefe blelTed things. 
 I remember ^sfmbrofe reports of one 'Iheotimus, 
 
 S f that 
 
 Cap.53, 
 
 Ufe 2 . 
 
616 I 
 
 Cap.53. 
 
 Vnk lumen 
 amicum 
 
 Moses his Choke. 
 
 that having a difeafe upon his bodv^and the Phyfitian 
 told him, Except he did abftain from intemperance, 
 drunkenness or uncleannefs , he was like to lofehis 
 eyes -, his heart was deiperately fet upon his fin, that 
 he faid, Farewelfweet light then • as if he fhould fay, 
 I muft have my pleafure in that fin, if I muft loie^ny 
 eyes, then farewel eyes ,farewel the light. 1 fuppofe 
 there is none of you dare reafon thus defperately, 
 when we come to you in the name of God, and fpeak. 
 of fome particular fin that your confeiences tell you 
 you are guilty of,and profefs unto you as in the name 
 of God, that that way you take cannot ftand with 
 eternal life,that you muft eternally peri(h,and lofe all 
 that happinefs that God hath prepared for the Saints, 
 perhaps none dare fay^Farewel G odjwd Chrift,and e- 
 ternal lift y and all \Imufk have my fin: Though you do 
 not fay fo directly , yet if after you have heard all this^ 
 you go on in a finful way,you do in effect fay fo \ for 
 the Scripture fays. Know you not that no drunkard \nor 
 whoremonger 3 nor covetous ^nor unclean j> erf on ji or ex- 
 tortioner ,and the like ', jhall enter into the Kingdom of 
 God: You know this,it is not poffible that any fhould 
 befo ignorant, but he knows fuch mall never enter 
 into the Kingdom of God$ you going on then in fuch 
 a way,you do as it were {vy^Farewe I God^and heaven^ 
 and farewel all that Chrift hath f tire ha fed by his bloody 
 rather then I will lofe my fin .How will this confound 
 you another day 4 how will confidence accufe you < 
 when it mall tell you what you have heard, and what 
 you might have had, and you have loft all for your 
 luft : God mall fay, 1 revealed to you what my ways 
 and counfels were concerning man , that this was 
 the great work and defiign^ that I intended to make 
 
 wretched 
 
Moses his Choice. 
 
 617 
 
 wretched mw happy, to bring vile 4*fi into glory ^ and Cap. 
 was that my great mafier-piece, that I intended no- 
 thing in your eyes, but mufiit be de/pijedfor the fatif- 
 fying of your lufis ? Chrift mall plead againft you, Was 
 I content to leave the bofem of my Father, and to be in 
 the form ofafervant y and to be made a curfe, ejr to lofe 
 my precious blood, & my life fo pure ha fe glory for man, 
 andmuff this be flighted for your bafe lufis? How will 
 the Spirit of God plead againft: you < What, was not I 
 in the mouth of my Mini flers to reveal thefe glorious 
 things, and deep things of God, that now in the Gofpel 
 are made known, and mufl all that work of mine be neg- 
 lected and flighted for your bafe lufis I Yea, how may 
 all the creatures in the earth come to plead againft 
 you < Lord, thou didfl not make us capable of any fuch 
 happinefs as thou didff the children ofmen,andyet we 
 did honor andferve thee in our order, but thou madefl 
 this creature capable of eternal happinefs, and yet all 
 is defpifed for the fatisfying of their bafe lufis. Yea, 
 how may the Devils come and plead againft thee < 
 Lord, when we were once fallen, thou wouldfi 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 crea- 
 tures to be eternally happy, and yet they neglected all 
 for their lufis, & therefore fhal their punifbment be no 
 more then ours? fhall their fire be no hotter then ours? 
 Thefe things that I have dclivered,though they be 
 comfortable to the people of God, they will be ter- 
 rible things to the wicked, and will be a dreadful ag- 
 gravation to (in, as Heb. 10. 29. Of how much forer 
 punijhment do you think thofe worthy of that in neg- 
 lect of thefe things do even tread under foot the blood 
 
 Sf 2 of 
 
 53' 
 
6i8 
 
 Cap.5?< 
 
 Moses his Choice. 
 
 of the Son of God, as cap.2,3. ffowjhallweefcapejf 
 
 we negletf fo great filiation? If the falvation that we 
 fpeak of were not great falvation jx. would not deferve 
 fuch great punifhment for the neglect of it : See how 
 great the mercy of God is in revealing fuch great 
 falvation, fo great (hall the punifhment be of thofe 
 that neglect fuch great falvation : We 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 will, 
 they have nothing to lofe,but if a man have any thing 
 to lofe he is more wary.it is true,if we had nothing to 
 lofc, it were nOt fo much for us to go on boldly and 
 carelefly in our way, but know we are capable of a- 
 bundance of glory,that we are in danger to lofe if we 
 go on carelefly : Confider what you are like to lofe, 
 and let that raife your heart againft the ways of fin a 
 nothing can make it up. For one to do any thing that 
 fhall prejudice the right to a Crown,this is counted a 
 great offence ? and is not paft by without blood : Sin 
 feeks to deprive us of a Crown, of Heaven,of immor- 
 tality •, 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 anfwer 
 temptation, O in this temptation there is that will de- 
 prive 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 fhal I fin? will any fin do you that good 
 as will countervail the cutting you off the hope of 
 all this glory 1 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 lofe the benefit 
 of his fight for the whole world - 7 wilt thou venture 
 the lofs of the fight of God, and of Chrift, and of 
 
 all 
 
Moses bis Choice. 
 
 all communion to be had with them for a luft, and 
 for a bafe pleafure < what worth is in it to make thee 
 fo venturous i When a temptation to fin comes, 
 make ufe of this argument, as Saul did to his men, 
 What, can the fon of jpcffe give you vineyards, and 
 olivey.trds ? So you may fay to every temptation, 
 to the ways of fin, What, can my fin give me Hea- 
 ven, and glory, and immortality i can my fin re- 
 ward me as God will reward me if I walk in his way < 
 If a Chapman fhould come to you who are Mer- 
 chants, 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 flefli, 
 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 
 for pleafure with her one night, / will not buy repen- 
 tance at fuch a rate : And fo when fin comes, fay, / 
 will not buy pleafure at fuch a rate. It was an aggra- 
 vation of the fin of Ifraeljhzx. they would return into 
 Egypt, becaufe the Land of Canaan was fo good a 
 Land- So it argues bafe hearts in people to defpife all 
 that is in Heaven, and the glory of it for to turn to 
 Egypt, to fome bafe luft. 
 
 Thirdly, if there be fuch a glorious reward for the 
 Saints, this rebukes all bafe worldly droffie fpirits, 
 that feck for no higher good then meerly to enjoy the 
 ufe and comforts of the creature , and content to 
 their flcfh for a while: How many are there in the 
 world that would blefs themfelves in thefe things < 
 Might I have but fuch an eftate>and fuch content in the 
 
 629 
 
 Cap.53. 
 
 Hon txnti 
 emam Pce- 
 nitere. 
 
 Ufe 
 
 .v 
 
 S{ 
 
 :■ 
 
 wo 
 
 
630 
 
 I 
 
 Moses his Choice* 
 
 world, it were enough 3 they ftould think themfelves 
 happy. As that Duke of Burbone in France, if he 
 might have his Palace in Paris, he would not change 
 it for Paradife. A company of bate droffte fpints 
 that could be content to have the things of this 
 world for their portion , it argues you have low 
 thoughts of an immortal foul • you know not what 
 an immortal foul is capable of, who can think your 
 felves fatisfied in any creature. You have but low 
 thoughts of G,od ; are there no richer treafures in 
 God then onely a few outward delights, m,eat, and 
 drink ^ and /ports here < Hath God nothing elfe to 
 communicate to the creature < what mean thoughts 
 haft thou of Chrift, and of all the purchafe of the 
 blood of Chrift:' What, hath Chrift come and 
 laid down his blood to purchafe nothing but this, 
 to have content in the creature < Certainly the God 
 of this world hath blinded thine eyes , that thou 
 fhouldft not fee into the glorious things of eternal 
 life that are in the Gofpel, and in the Word : How 
 many would frame to themfelves a kinde of Hea- 
 ven here, an imaginary Heaven t As I have read of 
 a King of Perfia^ 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 down, and diftilled rain , and 
 made thunder, and he had a brave Throne glitter- 
 ing above thofe clouds, this might be fufficient for 
 a Heathen 5 and yet how many Chriftians are guilty 
 of this, to imagine Heaven to themfelves < It they 
 had but this and this, that were Heaven. Certainly 
 thou wilt finde the lofs of thefe things a hell, if there 
 
 were 
 
M o $ b s bis Choice* 
 
 6 5 , 
 
 were no pain •, but know, thou canft not lofe Heaven, 
 but thou muft of neceflity be plunged into hell •, you 
 cannot lofe all this glory, but you muft of neceftity 
 be under that mifery which is contrary to this glory ^ 
 whofoever lofes the one, though that be ill enough, 
 he muft be under the mifery of the other.. 
 
 And know, whatfoever thy heart is fet upon in this 
 world, if it be not in order to this reward, it is curfed 
 to thee, for the blefling of all comfort does confift 
 in order to this laft end. O thatt men were throUghly 
 principled in this one principle , namely , Thac the 
 good of all things in the world, confifts in the fubor- 
 dination they have unto the higheft and laft end for 
 which they were made : Now whatfoever 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 felt in the things of the 
 world ! 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 Fa- 
 thers houfe. Mark what the Pfalmift fays in P/4/.4.3. 
 How long will you turn my glory into fhame ? how 
 long will you love vanity and feek after lyes ? By 
 your loving vanity, and feeking after lyes, you turn 
 the glory of God into fhame •, lb all carnal hearts 
 that feek for their portion in this world, put a lhame 
 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 thefe glorious things in 
 the recommence of reward , do not you caft fhame 
 and filth upon them, as if they were all imaginati- 
 ons. Know thofe things that you efteemto be real 
 and fubftantial, are vanities and imaginations, and all 
 S f 4 fubftances 
 
 Cap. 53. 
 
 The good 
 of all 
 hings 
 9efe con- 
 ns in 
 fubor- 
 dination 
 co the fu- 
 preme 
 good bcrc- 
 ifter. 
 
631 
 
 Cap. 53. 
 Ufe*. 
 
 1. 
 
 Moses his Qio'tce. 
 
 fubftances and realities are in this recompence of 
 reward. 
 
 Fourthly, if there be fuch a glorious recompence 
 of reward for the Saints, thofe alfo 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 themfelves of this reward , 
 andthefeare hypocrites. There are three forts of 
 thefe : 
 
 Firft, fuch as though they go on in the hearts 
 fame ways that Gods people go in , yet there are 
 fo bafe and vile therein, as they feek no greater 
 things in them then their own bafe ends, and fo 
 lofeall. 
 
 Secondly , fuch as go on in the ways that tend 
 to this reward, and yet perifh at laft for fome one 
 bafe luft. 
 
 Thirdly, fuch as go on in thofe ways, and are in a 
 good forwardnefs , and yet prove to be Apo- 
 ftates, andfo lofe all their labor, and all their re- 
 ward. 
 
 Firft, fuch as go on in the ways that lead to this 
 reward, the ways of Religion and godlinefs , 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 Sacra- 
 ments, make a great profeffion in Religion , and 
 their hearts fecm to be mightily up in duty •, yea, per- 
 haps they fuffer much in the ways of God, and are 
 refoluteinthewaysof godlinefs, and yet lofe all in 
 the conclufion upon this ground, becaufe though 
 they be in the ways that lead to this reward, yet 
 their ends are fo bafe and low> they do not look, at 
 
 the 
 
Moses his Choice. 
 
 the glorious reward in thefe actions,but look at fome 
 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 
 refpeel: from fuch and fuch, and this is the higheft 
 pitch their hearts rife unto in the duties of Religi- 
 on : If ever there were any fottifh defperate delufion 
 of heart, this is it, to undertake to do that which o- 
 thcrs do,that 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 fol- 
 low Chrift as others do, but a gracious heart fol- 
 lows Chrift for Chrift, but you follow him only that 
 your own mindes and wills may be fatisfied, it may 
 be you know not how to live : and this is that you 
 aymat in following Chrift, and in prayer, and in 
 fpeaking of good things, all that you aym at, is that 
 you may be accounted thofe that have parts and 
 gifts 5 and in giving of alms, you onely look upon 
 lbme low and bale ends which you mall attain, and 
 this is like to be all your reward, fo fays Chrift, Wo 
 to you hypocrites, you have your reward : And wo 
 indeed when this (hall be faid, You are forward in 
 Religion, to gain to your felves fuch bafe things, 
 you mall have them, fays God, and this is all the 
 reward you lhall have. O be afhamed and con- 
 founded in your own hearts, that you iTiould per- 
 form the duties of Religion, and take fuch pains 
 in the ways of God, that do lead to fuch glori- 
 ous things, and yet your ends are fo low ; by having 
 fuch low ends in religious duties, you make Earth 
 your throne, and Heaven your footftool, whereas 
 
 God 
 
 6}l 
 
 Cap. 5 3. 
 
 A gne'r 
 ous Jfcart 
 
 follows 
 Chrift, for 
 Chrift. 
 
6 11 
 
 Cap.53. 
 
 Narural 
 confcienct- 
 a fpur to 
 duty. 
 
 M o s e s his Choice. 
 
 1. 
 
 God fays, Heaven is my Throne, and Earth ts my 
 footstool • Why mould you be fo crofs to God in the 
 foolim ways of your vile hearts f 
 Some there are that perform thefe duties to fatisfie 
 natural conscience , and fo they may be unfound, and 
 their confeiences not accufe them - 7 but thefe hypo- 
 crites are the bafeftthat can be, their confeiences 
 cannot but accufe them,that they undertake the ways 
 of Religion , to employ them for no more then for 
 the attaining fuch low ends. Yea, many that are 
 now in Heaven, and have this glorious reward, did 
 not finde fo much difficulty in the ways of Religion 
 as many Hypocrites do. There are three Reafons 
 for it. 
 
 Firft, that they do is by their ownftrength, and 
 when one comes to perform the duties of Religion 
 by his own ftrength, they are hard to him ♦, a gra- 
 cious heart hath ftrength from Heaven, and from 
 Chrift •, now when a man hath received ftrength, he 
 can do that with eafe that was difficult before : A 
 man that hath a bafe unclean hearty the ways of Re- 
 ligion mull; be tedious to fuch a one •, as a mans bo- 
 dy 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, 
 becaufe he does all in his own ftrength, and his foul 
 is corrupted. 
 
 Befides, the ways of Religion are not fuitableto 
 his principles,but he is fain to force himfclf to them, 
 and all forced things are tedious •, but a gracious 
 heart goes on in the ways of Religion as fuitable to 
 his principles . 
 Bciides, an Hypocrite hath not thofe comforts as 
 
 thofe 
 
Moses his Choice, 
 
 6*5 
 
 thofe that are gracious have in their ways, they have 
 the afTurance of Gods acceptance, and the light 
 of God finning upon them, which Hypocrites have 
 not-, lb that the ways of God are more difficult 
 to Hypocrites, then to the godly ^ and yet they 
 get nothing by them but fome bale ends, and the 
 godly that do not endure fo much difficulty, get 
 Heaven, and immortality, and a Crown of glory, 
 and all becaufe their ends are different : O be fure 
 your ends be right,you fee»what vaft difference mens 
 ends may make ! 
 
 As if two mould go to fea, it may be they go out 
 both together,and one endures as much tempcft and 
 (form 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 
 fbells and the gravel, fhall fee the difference between 
 him and the other, when as they were at like charge, 
 and endured the fame difficulty, how will he bea- 
 fhamed i, 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 difgrace and contempt as the other-, the one 
 enjoys all the riches of the Kingdom of God -, the 
 other,what does all his profeffion come to i he gains 
 a little refpeel from \fome , that this body or that bo- 
 dy fays, He is a man of good -parts , and here is all. 
 O miferable voyage that fuch as thefe are have made, 
 when all their profeflion comes but to this ! Yea, it 
 maybe they do notfo much as gain refpecl: from 
 thofe that are wife and judicious, but onely from a 
 company of pratlers, that will fpeak well of you 
 
 when 
 
 Cap.53. 
 
6\6 
 
 Cap.53. 
 
 Moses his Choice. 
 
 when you pleafe them, and when you do not pleafe 
 them, they will fpeak as ill of you : litye a great 
 blaze that a little fire will make in ftraw for thepre- 
 fent, and when it is paft, you fee nothing but a few 
 black afhes •, fo many ProfefTors make a great blaze, 
 and a great noife and fhew,and all that it comes to,is, 
 that they get a little efteem in the world-,or,likeKites 
 they will flutter up a little, but their eye is upon the 
 carrion ^ fo many fcem to be above in the ayr in the 
 profeflion of Religion, and yet their eyes are upon 
 the carrion, they make things below their ay m. 
 
 What difhonor is this unto the ways of godlinefs:' 
 thofe ways that are the moft precious things in the 
 world, all the world is nothing to the profeflion of 
 godlinefs 5 and thofe ways that God hath appointed 
 to lead to fuch glorious things as thefe are, how are 
 they vilified and abafed f you do not onely vilifie 
 your felves, but you vilifie Gods ways, when as they 
 tend to fuch a glorious end,you put them under your 
 bafe ends : If a man were a Nobleman by birth, 
 what greater difhonor could be done to him, then to 
 make him ferviceable to a drudge < So the ways of 
 God that are fo glorious, to make them ferviceable 
 to your bafe ends,what difhonor is put upon the ways 
 of God in this < Certainly God cannot take it well 
 at your hands- to make the meaneft creature of God, 
 our own civil actions ferviceable to our lufts, is a 
 great fin •, but to make Prayer, and the Word, and 
 the Sacraments, and the ways of godlinefs to be fer- 
 viceable to our lufts, this is moft horrible impiety. 
 Again, how do you pollute that which is holy? The 
 way of God is a holy thing, and take heed of pol- 
 luting of it, by having fuch low ends in it. Again, 
 
 confider 
 
Moses his Choice. 
 
 confider how you do take the name of God in vain h 
 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 take Gods name in vain, and God 
 will not hold you guiltlefs. 
 
 Thefe two men, a gracious 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 begger that knows not the King, 
 but runs after him for an alms, and if he may have 
 fix pence or a (hilling, he goes away quieted : So in 
 the ways of Religion, both fee m 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 glori- 
 ous 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 hypocrite, 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 high- 
 er: O bafe ignoble fpirits, that have no higher 
 thoughts in the ways of God ! though we muft take 
 heed of high thoughts of our felves,yet in the ways 
 of God we muft lift up our felves, and have high 
 thoughts, and high ayms. O what difference is there 
 between an hypocrite and a true gracious heart ! A 
 gracious heart hath high ends forGod in the meaneft 
 actions ,in eating,and drinking,and an hypocrite hath 
 low ends in his higheft actions, in the mod folemn 
 duties of divine worfhip. 
 
 Secondly, thofe hypocrites are to be rebuked 
 
 that 
 
 Cap.53. 
 
6j8 
 
 Cap.53. 
 
 Moses hit (heice. 
 
 that go on fairly in the profeffion of Religion, and 
 make confeience of fecret fins, and not onely in 
 fhews, but really are efcaped many pollutions of 
 the world^and yet at la-ft lofe all for cleaving to fome 
 one fin : but there is a great deal of difference be- 
 tween a real efcaping, and true fanetifying efcaping ^ 
 many may really forfake many pollutions, and ma- 
 ny fins, and yet at laft lofe all this reward for clofing 
 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 
 look to your felves that you do not lofe all this re- 
 ward for fome one fin at laft : let them do what they 
 will in profeffion, if their hearts do not come off 
 from every fin, it is all nothing •, not but that there 
 may be fome remainders, of fin, and yet the heart 
 be taken off from every fin • but if there be any fe- 
 cret clofing with any fin, all your profeffion, and 
 the leaving of all the other is to no purpofe, it will 
 never bring you to this reward : As fuppofe a wife 
 fhouldbevery ferviceable to .her husband in many 
 things, and forfake many lovers, yet if fhe entertain 
 but any one lover befides her husband, her husband 
 does not care for all her fervice and refpect- andfo 
 it is with thofe that make profeffion : Look that 
 there be no one fecret fin lodge in your hearts,if there 
 be you will lofe all. It was a vexation to Lyfimt- 
 chws a King^ that his flaying to drink one draught 
 of wdter , loft him his Kingdom : And fo it will 
 be a vexation to any that have gone on in the 
 ways of godlinefs, that he hath loft Heaven for 
 one fin. 
 
 It 
 
Moses bis Cboice. 
 
 It was a grievous affli&ion upon CMofes^ that he 
 came towards Canaan within the fight of it> and yet 
 for one fin, not fanclifying Gods name at the water 
 of CAleribah^ he was deprived of it 3 it went to his 
 heart • and lb it will be a grievous thing when you 
 (hall come towards Heaven, and for one fin, not 
 fanctifying Gods name as you ought, you fhall 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 fhots 
 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, 
 mayby fome little fecret luft be deprived of the glory 
 of heaven . You that are going on ir\this way, that 
 tend to the reward, take heed you do not lofe all for 
 fome one fin. 
 
 Thirdly, thofe that apoftatize are to be rebuked •, 
 i^poftates go far, and lofe all this reward, becaufe 
 they do not endure to the end, but go back and de- 
 cline : You were once in a bleiTed way, and had a 
 blefTed gale, and you were going on apace to hea- 
 ven, and now you are turned back again . O what 
 have you done ! it may be you were near your end, 
 as Chrift faid to the yong man, He is not far from 
 the Kingdom of Heaven r as the Ifradites were with- 
 in a few days journey of Canaan, and yet loft it ; fo 
 many, though they be near in their profeffion, and 
 have had as it were the tafte of heaven, yet turning 
 back again, they lofe all. As if a man were going 
 a rich Voyage, and juftas he was entring into the 
 Haven, there (hould come a guft of wind and blow 
 
 him 
 
 Cap.53. 
 
640 
 
 Cap.53. 
 
 Moses his Choke. 
 
 life 5. 
 
 1. 
 
 him home again, how does it grieve him 1 I was 
 juftatthe Haven, and if I had entred I had been 
 enriched for ever : So many have gone on in the 
 profeflionof Religion, if they had continued, who 
 knows but that they might have had all this reward? 
 but for want of continuance they have loft all, and 
 they are come fliort of the glory of God. We may 
 fay to them, as the Angel faid to Hagar-, Hagar^from 
 whence come (I thou, and whither goe ft thou? So it 
 may be faid to an ^po/lata, Poor creature, from 
 whence comeft thou,and whither goeft thou 1 Thou 
 corned from heaven and eternal life, and thou art 
 going to hell and eternal death. You know how 
 earneft the Apoftle was with the Gaktians^ when 
 they had once received the faith, and drew back a- 
 gain, fays hc^Who hath bewitched you ? Was there 
 ever fuch wickednefs like this i to receive that faith 
 that brings fuch happinefs, and after you have re- 
 ceived it to turn back again •, Who hath bewitched 
 you? And this is the fourth Ufe. 
 
 Fifthly, if there be fuch a glorious recommence of 
 reward for the people of God ^ this mould then en- 
 courage fuch as are looking towards, and fuch as are 
 walking in the ways of God. ' 
 
 Firft, it may encourage to begin betimes in Gods 
 ways : It is your wifdom to begin to work at the firft 
 hour, feeing God will reward fo richly. If you were 
 to work for another, and you knew he would give 
 you a great fum of money for every hour you 
 wrought, you would be fure to be betimes at work 
 that day: You that are yong, you are deferring, 
 and putting off your repentance - 7 what a fottifh de- 
 lation is this i What doyoulofe, you lofe a great 
 
 deal 
 
Moses his Choice. 
 
 641 
 
 deal of the reward you might have : Therefore you < 
 little ones, as foon 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 
 lofing of any opportunity of doing any gracious 
 action, is an eternal lofs : for if God reward every 
 one according to his works, then the lofs of an op- 
 portunity to do a good work, is an eternal lofs \ fhey 
 that have neglected 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 ihould be paid, or how he 
 mould get his wages,hewould come late to work,and 
 w r ould be negligent, but God would not have you 
 come into his vineyard upon thofe terms,but promi- 
 fes he will reward you, and therefore begin betimes. 
 
 Secondly, here is an incouragement to Gods 
 people to be ftrift, if we look for fuch a glorious re- 
 ward , we had need be accurate ; many try out, 
 What need men be fo ftrift * Indeed if they had no 
 higher ends then your bafe ends, you might fay fo •, a 
 bafe hypocrite what need he be lb ftrift i but for a 
 gracious heart, that hath fuch high, and noble, and 
 glorious ends as thefe are in his work, as a crown, 
 and °lory, and the like, he had need be drift and 
 precife. Inordinary pieces of work, by which work- 
 men do not expect much, they are not foftrift and 
 exact-, but if a man be about fome curious work, 
 that he expects fome great matter for, then he will 
 be very ftrift : and fo becaufe Gods people do expeft 
 ' fuch great matters for Religion,no wonder that they 
 are fo ftrift and precife. 
 
 Tt Thirdly,] 
 
6\i 
 
 Cap.53, 
 
 Moses his Choice. 
 
 Thirdly, if there be fuch a glorious reward, here 
 is an encouragement to be very fervent and zealous 
 in the ways ot God, becaufe they fervc fuch a God, 
 and mall have fuch reward, fays the Apoftle, in 
 Rom. 12. 11. Be fervent in Jfirit^fervingthe Lord . 
 as if he (hould fay, Do you know whom you ferve < 
 Touferve the Lord, the high, and mighty, and glo- 
 rious, and infinite God 5 and therefore you had need 
 be fervent in fyirit • 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 : CAlt- 
 chol not knowing his meaning, fcorned him in her 
 heart 5 but fays he, It was before the Lord that chofe 
 me before your Fathers houfe, that hath beftowed 
 fuch mercies upon me, and will beftow more mercies, 
 and if this be to be vile, I will be more vile. Carnal 
 hearts cannot endure earneftnefs, and fervency in 
 Gods fervice-, as the wilde beafts cannot endure 
 fire, fo fceaftly carnal fpirits cannot endure fire, 
 fervency , and zeal in Gods ways 5 but fuppofe 
 they mould oppofe you for fervency in Gods ways, 
 you might^anfwer them, If this be to be vile , I will 
 be more vile h \t\$ for that God that hath done great 
 things for me,and that I hope to receive great things 
 from hereafter eternally. 
 
 Fourthly, if there be fuch a glorious reward, be 
 encouraged to be abundant in Gods fervice ^ this 
 is the Argument of the Apoftle, in 1 Or. 15. 5 8. Be 
 ye fledfaB^ immoveable , always abounding in the 
 work of the Lord, forafmuch as you know your la- 
 bor is not in vain in the Lord. By that which hath 
 beenfaid, you may know your labor is not in vain 
 
 with 
 
Moses his Choice. 
 
 with thelLord h be abundant in fervice, there mall 
 not be one tear, nor one Ugh, nor one prayer loft • 
 many fay, Why do you To much, will not lefs 
 ferve? The godly do not onely aym at the re- 
 ward, 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- 
 preflion of ^Aufin , If a man mould 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 glori- 
 ous, and he does accept of his grace, as the moft 
 glorious thing in the world, yet confidering what 
 our a&ions are, how much corruption is mingled 
 with them , it would not deferve a moment in 
 Heaven, and therefore we had need do as much as 
 we can. 2 Peter 3. 11. Seeing then that all thefe 
 things fball he dijfolved , what maner of perfons 
 ought ye to be in all maner of holy conversation 
 and godliness ? We mould be afhamed and con- 
 founded in our thoughts that we can do no more*, 
 and if there mould be fname in Heaven , when 
 the Saints mall fee and enjoy fo much there, would 
 they not be afhamed that they havedone no morefor 
 thatGod fo glorious in his bounty & goodnefs here? 
 Fifthly, if there be fuch a glorious recommence of 
 r cward jhen let us labor to be faithful with God,be- 
 caufe we have fuch a good Mafter, that is fo good 
 and gracious to us . Princes make account they en- 
 gage the hearts of their fubjecls that are about them, 
 to be 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, 
 ~.~ Tt 2 do 
 
 Cap. 53. 
 
Cap.53. 
 
 Moses his Qnice. 
 
 do lay more engagements upon our hearts to be 
 faithful with him : Let us not be falfe to iuch a God 
 as this is-,God expects we mould be faithful upon this 
 ground, Ifaiah 63. 7, 8. There are large. expreffions 
 of the goodnefs of the Lord unto his people 5 and 
 what follows, Surely they are my people , children 
 that will not lye : As if he mould fay, Thefe are a 
 I people that I expert mould be fatisfied with me. In 
 Pfal. 36. 5. there God joyns his mercy and his faith- 
 fulnefs both together : As Gods mercies and faith- 
 fulnefs are joyned together, fo let the hope of Gods 
 mercies to us , and our faithfulnefs unto God, be 
 joyned together. It was an argument of God un- 
 to Abraham^ I amGod Ail-jufficient, and 1 am your 
 exceeding great reward, walk before mf,' and be up- 
 right : As if he mould fay, You need not go and 
 mark unto any other creature, you have reward 
 enough in me, therefore walk before me, and be up- 
 right : So by all that which God hath revealed un- 
 to you concerning this glorious reward of his peo- 
 ple, God fays, You need not go and feek any thing' 
 elfe, you need not be {harking up and down after 
 the creature,Is there not enough in me to fatisfie any 
 creature living i The ground why any depart from 
 God in a way of unfaithfulnefs, is becaufe they have 
 diltruftful thoughts, and think there is not enough 
 to be had in God, but they had need fhift for them- 
 felves another way : If we underftand this glorious 
 reward, and our hearts clofe with it, this tempta- 
 tion could not have power to draw our hearts from 
 it : Therefore God is fo plentiful in the. manifeft a- 
 tionof his goodnefs, becaufe his people mould not 
 have any fhifting thoughts •, there is enough in God, 
 
 and 
 
Moses his Choice. 
 
 and in the treafures of his grace to make up all. 
 
 Now by that which hath been faid, be encouraged 
 to go on in thofe ways in which you have no prefent 
 encouragement • there arc many ways in which you 
 have no encouragement from God or men-,you pray, 
 and hear, and perform duties, and do not finde God 
 come in that way, let the reward that is to come be 
 
 you. You do majiy good 
 and men are ungrateful, and will not requite 
 
 3Ugh t 
 
 thi 
 
 ings, 
 
 them -, well, let this quiet you,There is a glorious re- 
 ward to come. I remember a fpcech of Luther, That 
 fervitude to men, though it be to ungrateful men, 
 does pleafc God,andGod,fays he,wil abundantly re- 
 ward you for it,and that mould be more fweet to us 
 then all the treafures in the world. In Ifa. 45?. 4. fays 
 the Prophet, / have labored in vain, I have (pent my 
 jlrength for nought and in vain • yet truly my judge- 
 ment is with the Lord^ and my work with my God, It 
 is a fpeech of Latimer, fpeaking of Minifters that 
 would leave their flock becaufe they did no good • 
 fays he, It is very naughtily dene, we mufi look to that 
 which God commands us, and leave the ifjue to God : 
 Chrift faith, Follow me, me, me, (three times he hath 
 it) and not your own lufls . let us do our own work^ 
 
 and leave the reward with God : Though it be a 
 fweet encouragement for the Minifters of God to fee 
 fomethingof their labor, yet if they do not, it is 
 enough to make them go on in a way of obedience 
 forthe prefent, becaufe C od commands it though 
 there were no reward, but when we do obey God, 
 andpleafe God for .the prefent, and it mall be re- 
 warded fo glorioufly hereafter, let not this be any 
 cxcufc,We can do no goodrif you be convinced of a 
 Tt 3 
 
 645 
 
 Cap.55. 
 
646 
 
 Op.53- 
 
 Moses bis Choke, 
 
 6. 
 
 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 rewarded 
 hereafter. 
 
 Sixthly, if there be fuch a glorious reward, fuch 
 bleifed things as thefe referved for the people of 
 God : hence then let us dwell a little in admiring at 
 the goodneis of God , at the infinite treafures of 
 the riches of the glory of the grace of God towards 
 the children of men : Certainly, Brethren , great 
 are the thoughts of God towards mankinde, won- 
 derful are his ways to this poor creature of his : 
 What is man^ fays the Pfalmifi^ nay 3 what is man in- 
 deed f when as we confider what God hath done 
 for him. In Rom. 8. 31. after the Apoftle had fpoke 
 of glorification, and of theblcfTed eftateof Gods 
 people hereafter, fays the Apoftle, What fhall we fay 
 to thefe things ? So feeing thefe things are fo that 
 are revealed JVhat flu/l we fay to thefe things f O the 
 heighth, and length, and depth, and breadth of the 
 loving kindenefs of the Lord ! how unfearchable are 
 his judgements ! mall we fay. How unfearchable are 
 his mercies f and his mercies paft finding out. o how 
 great is thygoodnefs which thou hajl laid up for them 
 that fear thee, which thou hajl wrought before the 
 fons of men ! Pfal. 31. i£« If ever God wrought a- 
 bout any thing, it was about the communication of 
 his goodnefs to mankinde-, yea,how great is it before 
 the Tons of men, before us that have but a little made 
 known to us 1 How great is it before Angels then, 
 and before God himfelf < In Pfat. 1 1 3 . 6. it is faid, 
 God humbleth himfelf to behold things that are 
 done in heaven : It is much that God fliould vouch- 
 
 fafe 
 
Moses his Choice. 
 
 fafe to behold any thing in heaven^but now that God 
 mould vouchfafe to behold fuch a poor wretched 
 creature as man is here upon eartr^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 himfelf toman-, O how does God 
 humble himfelf here 3 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 leaft of his mercies here, 
 but he is to be admired in the glory of his rich grace 
 in heaven. We read Pftl. 13 6. God is praifed twenty 
 five times for his mercies, but the conclusion of all 
 is, Praife the God of Heaven^ for his mercies endure 
 for ever 5 his mercies, as he is the God of heaven, 
 they are the glorious mercies indeed. When the 
 Scripture would fet forth the excellency of a thing,it 
 expreiTeth it by heaven, as the excellency of Chrift, 
 He is the Lord from heaven^ 1 Cor, 1 5. 47. The ex- 
 cellency of God, the God of heaven, fonah 1 .9. It 
 is made the top of Chrifts glory, that he is made 
 higher then the heavens, Heb. 7. 26. When Chrift 
 would (hew the excellency of the bread of life, he 
 fays , It is bread from heaven 5 the excellency of 
 fpiritual blefTings is fet out in this, that they are blef- 
 fings in heavenly places, Bph. 1. Becaufe gold is the 
 moft precious mettal, therefore we lay it over other 
 things, not onely wood and cloth, but filver it felf : 
 fo becaufe heaven is fo excellent, the Lord gilds as it 
 were his choiceit blelfings with this adjunct, and all 
 to fhew the wonderful excellency there is in heaven 
 it felf. 
 
 Brethren, God hath therefore revealed thefe 
 things to us, to that end that the glory of his grace 
 
 Tt 4 
 
 might 
 
 647 
 
 Cap. 53. 
 
648 
 
 Cap.53 
 
 Moses his Choice. 
 
 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 praifes 
 of his grace to be in the hearts and in the mouthes 
 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 bring 
 to God in it : If your hearts be not raifed on high, 
 and enlarged in the thoughts of the free and glori- 
 ous grace of God to mankinde, it is an exceeding 
 difhonor to him. To fee the riches of Gods glo- 
 rious grace to the children of men, it is a mighty 
 work of faith, and fuch a work as the foul is en- 
 abled to do onely by a mighty and glorious work of 
 the holy Ghoftinit 5 indeed there is in the world a 
 bafe, and poor, and mean apprehenfion of the grace 
 of God in Chrift, fuch as docs not work at all to 
 raife,and enlarge, andglorifie the heart of a man, 
 but the true fight of the riches of Gods glorious 
 grace, it hath a mighty power toraife, and enlarge, 
 and glorifie the hearts of the children of men while 
 they are here • as mark the exprcffions of the Apoftle 
 in his Prayer for the Epbefians, 1 Ephef. 17. 18. 
 That the God of oar Lord^efws Chrifl^ the Father of 
 glory , may give unto yoft the S fir it of wifdem and 
 revelation in the knowledge of him • The eyes of your 
 under /landing being enlightned^ that ye may know 
 what is the hope 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 mull not onely have 
 underftanding to know this, hut the eyes of their un- 
 derstanding 
 
Moses his Choice. 
 
 demanding mnjl be enlightened, and this muft come 
 from the knowledge of Chrift , from the Spirit of 
 wifdom and Revelation, and front the Father of glo- 
 ry, the God of our LordJ-efm Chrifl. The fight of 
 the excellency and riches of Gods grace here, it is 
 that that is the work of God mining into the heart, 
 z C or. 4.6. For God l \vh 9 commanded the light tojhine 
 out ofdarknefs, hathfhinedin our hearts, to give the 
 light of the knowledge of the glory of God in the face 
 of tfefas Chrift : The unfearchable truths of the 
 Gofpelare inthat which hath been revealed fofar 
 as we are able to wade into them. The fight of Gods 
 rich glory, is that which the Princes of 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- 
 dren of men, then you fee into the great defign of 
 God,into the deep counfels of his wifdom,then God 
 hath laid open his heart unto you, God hath brought 
 you into the treafures of his riches, and given you a 
 view of them • the very fecretsof Gods ioul are im- 
 parted to you, and blefled are your eyes that have 
 iccn thefe things : if the fight of Gods glory in his 
 grace towards mankinde befeenin true beauty and 
 height, and glory indeed, there is no fear-that they 
 mould do hurt to any foul ; it is true, the apprehenfi- 
 on of the grace of God in a natural way, is- the cauie 
 of fecurity or preemption in many, but there was 
 never any in the world that was furthered in away 
 of fecurity and prefumption upon the fpiritual 
 
 fight 
 
 049 
 
 Cap.53. 
 
 1 Cor. 
 10. 
 
6 jo 1 Moses H; Choke. 
 
 Cap. 53, 
 
 fight and view they have had of the heighth and 
 depth of the riches of the glory of the grace of 
 God in the face of Jefus Chrift : That fight of 
 Gods grace that is the caufe of fecurity in people, 
 is that which is grounded meerly upon a natural 
 light, which hath no efficacy to raife, and enlarge, 
 and to purge the heart : But this true fpiritual fight 
 of Gods grace, it hath a mighty efficacy, and no- 
 thing more, to raife, and enlarge, and purge the 
 heart. In 2 Corinth. 3. 18. fays the Apoftle, We 
 beholding the glory of the Lord as in a mirror : 
 What then, are we fecure and prcfumptuous upon 
 this ? No, We are changed into the fame image from 
 glory to glory. What Was that glory that the ApO- 
 (tle did behold < the glory of God in the mirror of 
 the Gofpel, the glory of God in the riches of his 
 grace towards the Saints : Now fays he , While 
 we behold, as in a mirror^ this glory of God, this 
 is the fruit of it , We are changed from glory to 
 glory. People talk of Gods mercy, but how few 
 ever had a fpiritual fight of Gods mercy * they 
 would have Minifters preach much of Gods mer- 
 cy, but if people had eyes to behold it in the glo- 
 ry of it, how would it change their hearts < where- 
 fore then, I befeech you, labor to have more then a 
 natural fight of Gods mercy and goodnefs to- 
 wards mankindc. A man by a lowapprehenfion of 
 Gods mercy and goodnefs may think thus : So long 
 as I ferve God, it fhall be well with me, God will 
 blefs me, and be merciful to me 5 but that fpiritual 
 and fupernatural fight of the riches of the glory 
 of Gods mercy, is this, for a foul though it fees it 
 felf a bafe vile wretched worm, a lump of filth , 
 
 and 
 
Moses bis Choice. 
 
 and Tecs it felf (landing guilty before the Lord, 
 and God Teems to look with an angry face up- 
 on it, and confcience within it accufes it, and the 
 threats of the fiery Law come out againftit-, yet 
 for a foul to be able to look into the deep bowels 
 of Gods infinite companion that are in Chrift, and 
 In them to look upon it felf for all this as an heir 
 of glory and eternal life , {o as to have the foul 
 raifed, and enlarged, and devoted rc> the magnify- 
 ing, praiiing and adoring the riches of Gods grace, 
 and to venture all upon this, this is more then a na- 
 tural fight of Gods grace, and of his mercy towards 
 mankinde. 
 
 You will fay, We could admire Gods grace and 
 mercy towards mankinde, and praife him, and blefs 
 him for it, and our hearts would be enlarged, If we 
 were furethefe things did belong tous^ and that we 
 had any intereflinthem^ there is enough in them to 
 enlarge and raife our hearts, but this is that which 
 hinders, We do not know that we have an intercfl 
 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 clofe with it , and to make the foul 
 venture all upon it, that does bring the foul to de- 
 vote it felf to the praife and honor of it ; this ve- 
 ry work of it felf does intercft your fouls in it, 
 therefore do not fay, /// were interefted inthefe 
 things, then I could praife and mag m 'fie God for 
 them : If you can do this , you are interefted 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 
 
 Cap.53. 
 
 Objecf. 
 
 Anf 
 
651 
 
 Cap. j 3- 
 
 Ob\ctf. 
 
 Moses his Choke. 
 
 your felves before, and you had no arguments to 
 encourage you before, and you had no preparation \ 
 in your own apprehensions before , yet if you have 
 but this work of grace, it does intereft your fouls ! 
 in all that which hath been revealed concern-; 
 ing the recompence of reward of the Saints of 
 God. 
 
 But may we not prefume to think that fuch great 
 things belong to us * 
 
 To that I anfwer , Where ever prefumption is, 
 it is built upon a natural light of Gods grace, and 
 that is a poor low flat dead thing, that hath no fnch 
 efficacy to raife the heart to fuch a glorious work 
 as this is, and therefore if the heart be raifed to 
 fuch a glorious work as this, by the appprehenfion 
 of the riches of the grace and goodnefs of God to- 
 wards mankinde, that is not prefumption : And this 
 is the fixth Ufe. 
 
 CHAP. 
 
Moses his Qhoke, 
 
 Chap. L I V. 
 Gods people to be highly honored, 
 
 SEventhly, if there be fuch blefled things re- 
 ferred for. the peopjp of God: Hence let us 
 look upon all the fervants of God as honor- 
 able 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 mould be our thoughts of them, though 
 they be never fo poor and mean in the world. We 
 life 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 mould bepolTeffed of within a while, we would 
 fay in our hearts, O ble/fed that ever they were born, 
 hie (fed is the womb that bare them, and bleffedare the 
 paps tffiit gave them fuck i Did we with a fpiritual 
 believing eye behold what things they mould have, 
 and law them as now polTefled of them, we would 
 fee caufe to fall down and kits the ground upon 
 which they tread : The bleffed Angels look upon 
 them as great ones, as the glory of the world, and 
 therefore do joyfully minifter unto them, becaufe 
 they know they are the great heirs of Heaven, for 
 whom fuch great things are prepared : Great things 
 are Jfoken of thee , 6 thou City of God, fays the 
 Pfalmift ; Great things arejpoken of you, ye Saints 
 
 * oft 
 
 Cap. 54, 
 
Cap. 54- 
 
 8. 
 
 Moses his Choice, 
 
 of God. If Heaven muft be fo glorious to enter- 
 tain the Saints, bow glorious are thofe for whom 
 heaven is prepared i Says Ahafttertt*, What fiallbe 
 done to the m.tn whom the King will honor ? O what 
 (ball be done to thofe whom an infinite God hath 
 fet his heart upon to raife to honor, and to manifeft 
 to Angels, and to all the world, what his infinite 
 power is able to do in railing of a creature to glory : 
 In the Saints there is a meeting, as it were of the 
 beams of Gods grace and goodnefs as in a center, 
 and that muft needs be very warm and hot indeed. 
 The beams of the Sun in the circumference fcatter- 
 ed in the ayr, are warm •, but in a glals, where they 
 are united together as it were in a center, there they 
 warm after another maner, there they burn ^ fo all 
 the works of Gods grace abroad in the world, they 
 are as the beams of the Sun in the circumference, 
 that are Scattered 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 
 the Saints. It is a great argument to mew Gods 
 greatnefs, that all the creatures in the world a"re his, 
 and for him. What an argument then is it to fet 
 forth the greatnefs of a Chriftian, that Heaven, and 
 God, and Chrift, and all are his and for him * and 
 this hath been fhewn in this glorious recomfence of 
 reward: How great and honorable then mould 
 they be in our eyes i 
 
 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 
 waysofgodlinels < 
 
 - Firft, 
 
Moses his Choice. 
 
 6 55 
 
 Whr>c love 
 is due to 
 Chrift. 
 
 Firft, love to the Lord Chrift 3 who is the caufe of ( 
 all this. 
 
 Secondly, to the Gofpel that reveals thefe things 
 to us. 
 
 Thirdly, to the ways of godlincfs that leads to all 
 this : great and blefled are the things of the King-" 
 dom of Heaven ; from whence is all this i It is the 
 Lord Jefus Chrift, from whom all this comes, ano- 
 ther 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 up- 
 on us, and fpake for us from all eternity, and would 
 notfatisfie himfelf in delivering of rnankinde from 
 that miferable and loft condition in which they were, 
 butfo 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 crea- 
 ture to a height of happinefs and glory, that it mi^ht 
 appear to Angels, to the world , yea to the blefTed 
 Trinity it felf, what the Son of God is able to do, to 
 raife a creature from mifery unto glory •, and fo his 
 heart was fet upon mankinde,that though it muft coft 
 him the eclipfing of his own glory, though he muft 
 come to be made a prey to the world, and if a man, a 
 man of forrows, yea, made a curfe it felf in the ab- 
 ftracl:, that man might have this glory and happinefs, 
 and yet he was content with all-, and at laft this is all 
 he prays for as a fruk of his furTerings and merits, 
 Father J will that they alfo whom thou haft given me^ 
 he where I am, that they may behold my glory which 
 thou haft given me ., as if he mould fay, If I can but 
 have this 5 I am well, I have enough for all the fuf- 
 ferings 
 
656 
 
 Cap. h. 
 
 Moses his Choice. 
 
 «#» 
 
 ferings that I did endure. This indeed is called a re- 
 ward, but it is the reward of another m,aner of righ- 
 teoufnefs then our own ^ were it that there were no 
 other righteoufnefs but our own, though our own 
 fhould be true righteoufnefs, the reward would ne- 
 ver come to this height^ but this is firft the reward 
 of the merit, of the death, of the blood v and of the 
 perfect righteoufnefs of the Son of God, and fo in 
 him it comes to be our reward, therefore it is Chrift 
 that is our life, and happjjiefs, and glory. O Ictus 
 joyn with thofe blefled Elders in Rev. 5.8,9. that fell 
 down before the Lamb having all harps in their 
 hands , and golden vials fill qf odours , and fung, 
 Worth j art thou who waft [lain, and haft redeemed us 
 unto God by thy blood, to receive honor, andblcfsing, 
 and glory . and that we might joyn in that blefled 
 melody that St. tf*hn heard in that Chapter, in 
 Verfe 13. He heard all creatures in heaven , and on 
 earthy and under the earth, and in the Sea^ faying, 
 Blejsingj honor, glory andfower^ be unto him that 
 fitteth uj?on the Throne, and unto the Lamb for ever 
 and ever • that we might fay ^Amen to this. If any 
 manwifh good to us, we count it worthy of love-, 
 but the Lord Chrift having wrought fuch infinite 
 good for us as this, how mould our hearts be en- 
 flamed to him, and that none fhould be dear to us, 
 and prized of us in comparifon of Chrift : Let us cry 
 out with that blefled Martyr, None but Chrift^ none 
 but Chrift. 
 
 Again, how mould our fouls love the Gofpel, and 
 prize the Gofpel,that hath revealed all this to us? In 
 2 Tim. 1 . 10. it is faid, Life and immortality is brought 
 to light by the Gofyel ; Thefe are the things that 
 
 in 
 
Moses bis Choice. 
 
 in comparifon were kept hid from the beginning 
 of the world, before the manifeftation of the Go- 
 fpel 3 but now they are revealed: O bleffed be 
 God that we had the preaching of the Gofpcl a- 
 mongft us, to open the treafures of grate to us in 
 this maner. What poor low thoughts fhould we 
 have had of the happinefs of mankinde , had not 
 God made known thefe glorious things in the Mini- 
 ftery of the Gofpel < 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 Go- 
 fpel, that it fets out unto us thefe high and glorious 
 things. 
 
 And then the ways of godlinefs, thofe we mould 
 love, becaufe thofe are the ways that lead and tend 
 to all this 5 godlinefs hath the promife of the life to 
 come, as well as the promife or this life annexed to 
 it : Were the ways of godlinefs never fo hard and 
 rough, never fo difficult, yet they are glorious ways, 
 and to be loved, becaufe of the glorious end they 
 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 fome in a way of trading and mer- 
 chandizing, 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 
 
 6 57 
 
 Cap.55. 
 
 3- 
 
 How we 
 fhould 
 love the 
 vpJLys of 
 godlinefs. 
 
658 
 
 Cap. 54. 
 
 Moses his Choice. 
 
 common grace, to the poor mean trade of the labor- 
 ing man, that is fain to work hard for a milling or 
 eight pence a day, they work, and get but fome few 
 outward bleflings from God, but godlinefs is the 
 trade of merchandifing, that brings in hundreds to- 
 gether, and that our hearts mould be upon -, God 
 would have our hearts to be after great and glorious 
 things. It is an expreiTion of Cleopatra to Marcus 
 ^Antoniu6,lt is not for yon to be ffhingfor Gudgeons, 
 but for Towns, and Forts, and Cajlles : And fo thofe 
 that are acquainted with the ways of godlinefs, it is 
 not for them to be trading for poor things, but for 
 eternal life, glory and immortality. 
 
 The ninth Ufe, is an Ufe of Examination, to know 
 who thofe are that have interefl: in thefe glorious 
 things,to the anfwering of that queftion in Pfalm 1 5 . 
 Who Jhall abide in thy Tabernable f who fhall dwell 
 in thy holy hill ? I confefs that Pfalm does princi- 
 pally aim at communion with the Church of God 5 
 fuch as are fit for communion with a Church, are 
 fit for heaven, and therefore the queftion may be 
 true, Who jhall dwell in thy holy hill ? who mall be 
 partakers of thefe things * Bleffedare they that jhall 
 eat bread in the Kingdom of God; But who are they i 
 It is necelTary you mould labor to make this fure, be- 
 caufe it is a matter fo great, and fo glorious, and not 
 to lay the weight of that which is of infinite con- 
 fequence, upon poor, weak, flight, and fandy foun- 
 dations >, certainly we do not know what the grace 
 of God towards mankinde is, if we content our 
 felves with flight hopes •, but if God hath enlightned 
 your fouls to know the reality and glory of them, 
 I they wil never be at reft, till you have got certain and 
 > infallible 
 
Moses bis Choice. 
 
 infallible grounds for them. In things of (mail con- 
 fequence we arc content with flight evidences, but 
 if a man have to deal in any bufinefs upon which bis 
 whole eftate depends, he would not have any man 
 think it ill if he does make fure, if he will have bonds 
 and feals : fo we mould make fure of heaven, and of 
 glory, becaufe it is fuch a great matter. 
 
 Some I fuppofe, that meerly upon the hearing of 
 the greatnefs of thefe things, cannot but have fome 
 mifgiving thoughts 5 If thefe 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 mould have fuch great thoughts 
 upon, and ihould look upon me, fo as to make it the 
 greateft defign that he hath to glorifie the riches of 
 his mercy upon me i What work of Gods grace 
 have I ever had upon me ? I would not have thofe 
 that are affected with the greatnefs 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 affe&ed with the excellency and 
 glory of Gods grace toward man, when they hear of 
 the greatnefs and glory of thofe things that are re- 
 ferved for the Saints, they may juftly have their 
 confciences mifgive them, and think furely they do 
 not belong to them. Canft thou that art a bafe drun- 
 kard, that prizeft nothing but a little drink,and fome 
 outward things, think that God mould make it the 
 greateft work that he hath in the world, for to com- 
 municate the riches of his grace and goodnefs unto 
 thee i The greatnefs of thefe things may be enough 
 tocaft thee off 5 As it is with a Beggar, a Beggar 
 comes and asks an alms, if a man put his hand in 
 
 Uu 2 his 
 
 Cap. 54. 
 
66o 
 
 Cap. 5^ 
 
 Moses his Choice. 
 
 \_4nf. 
 
 his pocket, and take out a peay or two pence, he 
 hath hope to have that 5 but if he take out a piece 
 of gold, he hath no hope of that, becatife it is fo 
 much : So when men have but natural thoughts of 
 heaven and happinefs hereafter,you think you might 
 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 it is not 
 for us. Caft a bone to a Dog, he falls to it prefently, 
 but fet a joynt of meat before him well dreft, in a 
 large dim, and he goes away, lie dares not venture 
 upon that : So for thefe things in the world, the or- 
 dinary favors of God, thefe bones that God cafts 
 to Dogs, you may fall upon them, and think thefe 
 are for you-, but when you come to the dainties, 
 and infinite treafures of God , can fuch a fwinifh 
 heart, fuch a bafe, filthy > unclean fpirit as yours is, 
 that never minded nothing but the Satisfying of your 
 bafe lufts, think that thefe are for you i 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 whom the Recompence of reward appertains. 
 
 Ut how may any know that they (hall have 
 this glorious reward i 
 
 Carnal and fenfual hearts, becaufe they have 
 no principles of Gods grace, to (hew them the great 
 things of God, and the minde of God, they think 
 no man can know ; we muft have hopes, and hope 
 
 well, 
 
M oses his Choice. 
 
 well, but who can know what God hath in heaven 
 for us < Thofethat are acquainted with the myfte- 
 rics of God in the Gofpel, 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 t 
 
 Firft, wouldyou know whether you mall have this 
 Recompence of reward < Have you made CMofes 
 Choice ? Certainly, thofe that have made (JMofes 
 Choice, fhall have Mofes Reward: What CMofes 
 Choice was you have heard, Mofes chofe rather to 
 ftiffer affliction with the people of God, then to enjoy 
 thepleafures of fin for afeafon ; Mofes might have 
 had honor and efteem enough in Egypt, but he ac- 
 counted afflictions with the people of God, in Gods 
 ways a great deal better •, He efleemed the reproach 
 of thrift greater riches then all; fo I may have Chrift. 
 and communion with his people, let me be reproach- 
 ed, and contemned, and defpifed, I care not. Now 
 doyoufinde this i Though there was a time my 
 heart was taken with the glittering fhews of things 
 here, and I faw no excellency in the ways of God, 
 they were but notions to me-, at length God wrought 
 mightily upon my foul, and (hewed me the vanity 
 of all things that I accounted for glorious things, 
 and (hewed me a beauty in Gods people, and began 
 to knit my heart to them, {o as I was willing to part 
 with any thing to have communion with them, and 
 to venture all upon the bare word and promife of 
 God, for thofe glorious things that are revealed in 
 it, and this choice I have made, and my foul is fetled 
 in it, whatfoever befals me in this world •, hath there 
 been fuch a work upon your fouls, that you have 
 \5>.'.r Uu 3 made 
 
 Cap.55. 
 
66i 
 
 Cap.55. 
 
 2. 
 
 Moses his Choice. 
 
 made Mofes Choice f then you (hall have Mofes Re- 
 ward. 
 
 Secondly , are you begotten unto the hope of 
 thefe glorious things? Whofoever ikillbe partaker 
 of this glorious reward , muft be one that is born to 
 it. There are fome dignities in the world that are 
 got no way, except they be born to them - fo if you 
 have this reward, you muft be born to it, 1 Pet. 1.3. 
 Blsffed be the God and Father of our Lord fef'us 
 Chrifi, who according to his abundant mere) hath be- 
 gotten us unto a lively hope : Whofoever hath the 
 true hope of Heaven, it is one that is begotten to it, 
 that is, There muft be a mighty work of God upon 
 your hearts, a new birth , a regeneration in you , 
 otherwife there is nothing you have done or can do 
 that can get this reward.In cJWrff.19.28. fays Chrift 
 unto his Difciples, after Peter had fpoken what they 
 had left for him, Te that have followed me in the Re- 
 generation, when the Son of man [lull fit in the throne 
 of his glory, ye fjjall alfo ft upon twelve thrones, 
 judging the twelve tribes of Ifrael : As if Chrift 
 ihouldiay, Peter ^ you have fodaken all and follow- 
 ed me, but know, the bare forfaking is not enough, 
 but you who have felt the work of God regenerating 
 your fouls ) upon which you have followed me, you 
 {hall fit upon twelve thrones : Some do interpret 
 this place Regeneration, the eftate of the Gofpel, and 
 fo make it not to be the work of God upon the foul, 
 but the work of God upon the world, to make a 
 new world 5 as the glorious eftate of the Church un- 
 der the Gofpel is called rf new heavmjwda new earthy 
 and fo take it, Te that have followed me in this new 
 world, yejhallft upon twelve thrones , ejrc . but I ra- 
 ther 
 
Moses his Choice. 
 
 ther take it the other way, not wholly excluding this, 
 they are onely thofe that follow Chrift in the Rege- 
 neration, that fhallhave this reward. 
 
 It is called the new birth , becaute there is fuch a 
 ftrange change -, there is a new (pint, and a new life 
 put into a man : Suppoie a rational ioul were put in- 
 to a beaft, what a change would be in that creature < 
 Suppofe an Angelical nature were put upon us, what 
 a change would there be { By the change that is 
 wrought in regeneration there is a greater difference^ 
 the higheft degree of glory in heaven is not fo diffe- 
 rent from the loweft degree of grace here, as the 
 lowed: degree of grace here 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 difference that 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 a regenera- 
 tion^ that work of God upon your fouls that muft 
 caufe 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 5 as the reward is a mighty glo- 
 rious thing, fo the work of God in preparing a Toul 
 for this reward is a mighty glorious work. And 
 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 ever come to Heaven, there is a' 
 principle of heaven put into your fouls here, that is, 
 a heavenly principle that carries you heavenward, 
 U u 4 I mean 
 
 66$ 
 
 Cap. $ 5. 
 
66* 
 
 Cap. 5 5 
 
 Phil..}.H/< 
 
 Moses his Choice. 
 
 Fix Afts 
 and Mo- 
 numents, 
 AeEdvir- 
 do prim)- 
 
 I mean the work of God, caufing you to have hea- 
 venly mindes, and heavenly hearts*, Our conversa- 
 tion is in heaven, fays the Apoftle. In Cant. 3.6. the 
 Church is compared to pillars of [moke that afc end 
 upward to heaven-, Though the Church be black and 
 dark in regard of her infirmities, yet it hath a prin- 
 ciple to carry it upward to heaven. The Saints are 
 compared to Eagles that fly aloft towards heaven, 
 though their bodies are not there, their hearts and 
 fouls are thtve-J four treasures be in heave n^our hearts 
 are there already. I read of Edward the firft,who had 
 a mighty defire to go to the holy Land,to Ierufalem, 
 and becaufe he was hindred, and could not get thi- 
 ther 3 he gave his Son a charge upon his death-bed to 
 carry his heart thither 5 and he prepared Two and 
 thirty thoufand pound to carry his heart thither: So 
 the Saints, though they have not their bodies in hea- 
 ven,their hearts are there, and they take much pains, 
 and are at great charges to get their hearts thither. 
 
 All things in nature have a principle to carry them 
 to their proper place ^ becaufe the place of fire is on 
 high, therefore fire hath a principle to carry it on 
 high •, and becaufe the place of earth is below,there- 
 fore earth hath a principle to carry it downward : 
 So if the place and center of the heart be in Hea- 
 then certainly it hath a principle to move na- 
 
 ven. 
 
 turally thither, to move upward to heaven ^ and 
 therefore that foul that hath nothing but a princi- 
 ple to carry it downward to the earth, and to the 
 lufts of it to thefe things below, heaven is not the 
 proper place for fuch a foul , and when the foul goes 
 out of the body,it wil not go to HeavenrTake earth, 
 and clofe it in a vefTel, and take fire, and put into 
 
 a velTel ,, 
 
Moses bis Choice. 
 
 a veflfel, open the vefifels, and let them out, and they 
 go both to their places-, fothe fouls of men when 
 they are gone out of the body, they go to the place 
 whither they had a principle to carry them, there- 
 fore do not think the principle fhall be put into 
 them when you dye, but you mud have a principle 
 before : if your hearts be preft down by earthly 
 things, when you dye they will fall down-, and there- 
 fore obferve which way your fouls work : Can you 
 fay, as in the prefence or God, My foul works hea- 
 venward, though I have weights of corruption that 
 would weigh me down, yet I have a principle that 
 does work to Heaven i But the confeiences of ma- 
 ny tell them their fouls work downward, to vanity 
 and fenfuality, and you have no other principle, and 
 therefore when your fouls depart, they fall down- 
 ward. 
 
 Fourthly, what foul foever hath an intereft in hea- 
 ven, heaven is in that foul already : The kingdom of 
 God is in them, and they have taken hold of eternal 
 life, now eternal life abides in them ^ Whom he hath 
 jujhfied^he hath glorified already ,they have the °lory 
 of heaven bc^un •_ vou heard what that was. In hea- 
 ven there is the perfection or our natures, the image 
 of God fhall be renewed ^ now is the image of God 
 begun i hath God marked you, and fet the ftamp of 
 his image upon you i There is no foul that God does 
 intend to put glory upon,but he marks that foul, and 
 ftamps his image upon it in the work of converflon, 
 and fays, Here is a foul I fet the (lamp of my image 
 upon, becaufelmark it out to glory : if ever you 
 come to Heaven, God muft fee his own Image and 
 Superfcription upon you. As the Bead fet his 
 
 mark 
 
 Cap.55. 
 
666 
 
 Cap.55- 
 
 Moses his Choice. 
 
 mark upon men, and would fuffcr none to trade but 
 thofe that had his mark: fo God will fet his mark 
 upon his people, and none (hall come into his King- 
 dom but thole that have his mark: now a mans 
 Image is upon a thing, when by beholding of it I am 
 put in minde of him that it is an Image of •, fo if you 
 have this Image and ftamp of God,a man that knows 
 God, asfoonas he looks upon you, as foonas he 
 beholds your converfation, he is put in minde of 
 God, and he fays, I have heard and read much of 
 God, of the holinefs and righteoufnefs of God, and 
 by this mans converfation I am put in minde of that 
 holinefs and righteoufnefs of God, the brightnefs or 
 which I fee mining here. 
 
 Again, in Heaven you know God himfelf is the 
 portion of the Saints, they have the prefence of God: 
 What prefence of God do you enjoy here i Were 
 your fouls ever acquainted with the prefence of God 
 in the Ordinances < What bleffed viiion have you 
 of God here i Thofe who come to Heaven, God 
 gives a fight of himfelf here. And what union have 
 you with God < What union of grace < W'hat my- 
 ftical union between God and your fouls < And 
 what fruition have you of God < Is it God that you 
 enjoy in the creature i and God in all things * God 
 in the Ordinances < and what reft do your fouls finde 
 in God < though you be toft up and down in regard 
 of the uncertainty of the creature, yet is God your 
 reft : yea, do you enjoy your felves in God < the 
 beginning of all thefe are now for the prefent. And 
 like wife for communion with Jefus Chrift, what 
 communion arid converfe is there between your fouls 
 and Jefus Chrift ? Is it not a riddle to you ! Are 
 
 y ou 
 
Moses his Choice. 
 
 you delighted in the communion of the Saints i Are 
 the Sabbaths your delight, as a beginning of the 
 eternal Sabbath you (hall keep in Heaven < There- 
 fore now do you ask, Who (hall have Heaven ? and , 
 Who flail afcendinto the Mount ? Thofc whom the 
 Mount now comes down unto. Many hope they mall 
 have Cod when they dye, but furely if God be not 
 fo merciful as to give you fpiritual mercies for the 
 prefent, he will not be fo merciful -as to give you 
 eternal mercies hereafter ; if he do not give you mer- 
 cies of grace here, he will not give you mercies of 
 glory hereafter. 
 
 Fifthly, what are the apprehenfions that you have 
 of this reward f there may be a fpecial note drawn 
 from thence, whereby you may fee whether this re- 
 ward mall be yours or no. What is it that you appre- 
 hend to be the heighth and excellency of that re- 
 ward and glory that you expect i Is it that fpiritual 
 and fupernatural good that is in Heaven? Do you 
 not apprehend Heaven after a carnal and natural 
 way, when you xhear fpeaking of Crowns, and dig- 
 nity, and happinefs, and glory, and the like < but 
 hath God (hewed you that the heighth and top of ail 
 confifts inthofe fpiritual and fupernatural things, 
 in the image of God, and in communion with 
 God , and thofe things that have been opened < 
 are your hearts more after thefe then after any thing 
 elfe < then it is like that Heaven is for you, for 
 thefe things are kept hid from thofe that Heaven is 
 not for. 
 
 Sixthly, confider what your hopes are for this re- 
 commence of reward. 
 
 Firft, where hopes are true, they are fuch as 
 
 are 
 
 Cap.55. 
 
 6. 
 
 H r AV ,0 
 
 J ifcern the 
 truth of 
 our hopes 
 for heaven 
 
 J. 
 
668 
 
 M o s e s his Choice. 
 
 |Op. 
 
 I 
 
 55- 
 
 are wrought by the power of the Holy Ghoft. 
 
 Secondly, they arc purging hopes. 
 
 Firft, they are fuch hopes as are wrought by the 
 power of the holy Ghoft, Rom. 15. 13. Certainly, 
 hopes of fuch great things as thefe, muft be raifed by 
 a great power, they are hopes that could never be 
 raifed by any natural apprehenfions, by any work of 
 Reafon : you have hopes of Heaven, and of the glo- 
 rious reward •, How came you by them i What al- 
 mighty power of the holy Ghoft have you felt that 
 hath raifed thefe hopes i If you have no other hopes 
 but thofe that may fpring out of nature, natural con- 
 ceits and apprehenfions, you are far iliort of this re- 
 compence of reward : but this recompence of reward 
 being glorious, it hath a glorious principle to raife 
 hopes, fuch hopes as can bear down ftrong difficul- 
 ties that (hall oppofe them : the holy Ghoft does 
 ftretch out the hopes of the foul beyond that which 
 nature can do. In the Hebrew that word that figni- 
 fies hope, fignifies a line , becaufe by hope the heart 
 is ftretched out as in a line to the thing it hopes for : 
 now the hopes that nature raifes is but in a ihort line, 
 and they ftretch 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 fhould bring fuch a poor worm to fuch high 
 things as thefe are : Ordinary bafe drolTie hopes that 
 have nothing in them, they are not ftretched out to 
 thefe things,they have fome confufed apprehenfions, 
 and (light opinions about heaven, & they are loth to 
 
 think 
 
Moses his Choice. 
 
 689 
 
 2. 
 
 think they fhould be damned for ever, and call from Cap.55. 
 God, and therefore they will have fome conceits it 
 ihall be well with them, and they hope well •, but to 
 have their hearts ftrctched out to expect thefe blelTcd I 
 things as the happinefs of their fouls, and as the real, 
 fubfhntial, and onely good, this is by the mighty 
 power of the holy Gnoit. 
 
 Secondly, they are purging hopes • 1 J-ohn 3. 3. 
 K^ind 'every man that hath this hope in him, purifieth 
 himfelf even as he is pure : It is a lively working 
 hope, 1 Pet. 1.3. Blejfedhe God who hath begotten 
 m 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 got the dirt out •, 
 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 of eternal 
 [life : When (incomes 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 be pure again : Such a 
 foul as apprehends it felf a veffel of fuch rich and 
 glorious mercies as thefe, do labor to cleanfe it felf 
 to the utmoft : if you have a velTel that you put or- 
 dinary water into,you care not though there be fome 
 dull: in the bottom, but if you will put in fome pre- 
 cious liquor, you will cleanfe it again,and again, and 
 will not fuifer any dull: to be there : So carnal hearts 
 that do not know what great things God hath laid 
 up for his people, that are not veffels of mercy, but 
 onely look for fome common things, they can fuffer 
 their hearts to filled with noyfomlufts, but where 
 
 the 
 
6oo 
 
 Cap.55. 
 
 Moses his Choice. 
 
 the foul docs apprehend it felf a veffel of mercy, 
 fuch a one as God will fill with thefe glorious things, 
 it would not have any filth and corruption abiding 
 in it. In 2 Tim. 2. 2E. The Apoftle fpeaks of two 
 forts of velfels that are in Gods Houfe, that is, in 
 the Church, Fej]els of honor y and Fejfels of dif- 
 honor •, But how fhall we know we are veffels of ho- 
 nor, or of difhonor $ if therefore a man purge him- 
 felf from thefe, he (hall be a vefjel of honor . a veffel 
 of difhonor is an unclean veffel, a veffel of honoris 
 a clean veifel : If therefore your hopes be fuch as 
 can ftand with any beloved fin againft knowledge, 
 you are velfels of difhonor : And here is the liveli- 
 nefs of this hope •, if thou haft a hope to be a veifel 
 of honor, it purges you from filth, and by that pur- 
 ging from filth, there comes to be a readinefs and 
 preparation to every good work, here is fuch a one as 
 fhall afcend up into the holy Hill of God. This is 
 the fixth note. 
 
 Seventhly, examine what thy claim is, whether 
 thy claim to Heaven, and eternal life, and this re- 
 commence of reward do lie right in the point of Jufti- 
 fication or no? If you look at nothing but the works 
 that you do, though they be never fo glorious and 
 good,& do not lay your claim firft right in the point 
 of Juftification, you will miftake and mifcarry, and 
 be difappointed of all this recommence of reward. 
 Therefore PW, in Rom. 8. 30. fays, Whom he hath 
 juftified^them he alfo glorified ^ fo that Glorification 
 docs depend upon juftification : Now then the firft 
 ' thing that a foul is to look after for the affurance of 
 its portion in this recommence of reward^ is to make 
 fure in the point of faftification, for there lies the 
 
 claim 
 
Moses his Choice. 
 
 claim to heaven , and all the reft comes but as a con- 
 fequent 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 perfect righteoufnefs of a CMediator, and looks 
 upon that righteoufnefs of the Mediator as well plea- 
 ling to God, as furricient to abfolve it from former 
 fins, and to difcharge it from former guiltinefs, 
 whereby another reward was due to it, and by faith 
 applies this righteoufnels, whereby it comes to be 
 perfed: before God, and lays the weight of all its 
 confidence of Heaven, and of glory upon this •, 
 then you may hope to have intereft in this recom- 
 mence of reward : but if your claim come in any o- 
 ther way then this, it does not give you any intereft 
 to heaven ^ and therefore look much to the point of 
 purification, and be fure that your hearts have laid 
 the claim and intereft it hath to heaven 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 mould 
 have the reward , efpecially look at the work of 
 believing, clofing with the righteoufnefs of Chrift 
 in the appreheniion of your own unworthinefs •, 
 This is the greateft work that any man is able to do, 
 that mail have the greateft reward in heaven. 
 You think if you were able to perform duties,anddo 
 fuch and fuch things, to keep your hearts up for God, 
 you mould have this reward •, but the greateft work 
 of God that ever any creature did, is when it ap- 
 prehends its own unworthinefs, to venture upon the 
 righteoufnefs of Chrift •, if you were able to perform 
 
 full 
 
 6pi 
 
 Cap. 55, 
 
Cap-55- j full obedience to every particular of the Moral Law, 
 it were not fo great a work, not fo accepted of God, 
 not fo well pleafing in his eyes, nor mould not be fo 
 glorioufly rewarded in Heaven, as this one work of 
 believing in his Son. God takes fuch. infinite delight 
 in his Son, as he looks more at that work of the fouls 
 
 691 
 
 M 
 
 OSES 
 
 his Choke. 
 
 8. 
 
 §ueB. 
 
 Anfi 
 
 IV. 
 
 believing in his 
 
 Son, and venturing it felf and its 
 
 eternal eftate upon his Son, then he does upon all 
 works befides : and therefore look upon the point of 
 ^unification by faith jfr/?,and if that be right,thejaf- 
 furance of the reward will come inrdivers objections 
 will rife, that can never be anfwered, till the heart be 
 fetled in the point of Juftification. All the Obje- 
 ctions that rife from our weaknefs and finful infirmi- 
 ty comes from this, becaufe we do not fettle our 
 felves well in the claim we make to the recompence 
 of reward in the point of Juftification, in the righ- 
 teoufnefs of Chrift by faith. 
 
 Eighthly, examine what your works are, fee whe- 
 ther they be fuch as mail attain to this recompence of 
 reward : If all the excellencies of all the moralities 
 of all the men in the world were put into one, thefe 
 could never reach to this reward •, it is a fupernatural 
 thing, and therefore if you would know whether you 
 fhall have it, there muft be fomething fupernatural 
 in you. 
 
 But when is a work fupernatural, fo as I muft have 
 fome comfortable hope, that it mail reach unto this 
 fupernatural reward i 
 
 A fupernatural work hath, Firft, fupernatu- 
 ral Principles. Secondly , it hath fupernatural 
 ends. Thirdly, it is performed in a fupernatural 
 maner. 
 
 Hrft, 
 
Moses bis Choice. 
 
 Firft, the principles are fupernatural $ firft, they 
 are above nature •, and fecondly, they are fetched 
 from a fountain that nature hath no skill of. For the 
 firft, there is fomething above nature, that puts you 
 upon duties 5 you do not oncly go on in the ways of 
 godlinefSjbecaufe.you know you are bound to them, 
 you cannot be faved elfe, but bccaufe 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 fuitablenefs you finde be- 
 tween your fouls and thofe ways. 
 
 And fecondly, do you finde that you draw your 
 principles that enables you to any good work from a 
 Mediator ? The natural principles come at higheft 
 but from reafon, it fees reafon for fuch and luch 
 things to be done ^ but a fupernatural principle is 
 drawn from a Mediator, from God-Man, from God 
 inChrift, and by vertue of the promife, and fo it 
 comes to be an Evangelical obedience, j 
 
 And it hath fupernatural ends, beyond felf, and all 
 felf, and creature refpecfts : That work that is natural 
 riles no higher then nature in its ends 5 as the water 
 afcendsno higher then from the place it defcends : 
 fo ajl natural works have fome felf or creature re- 
 fpe<fts, but when you finde your hearts are nifed a- 
 bove felf and creature rcfpefts in your obedience to 
 God, there is a fupernatural end. 
 
 And then ; they. are performed in a fupernatural 
 maner. Seneca hath this expremon of dc fires •, Tou 
 may know it is not a natural defire when itrtfes beyond 
 
 X x bounds : 
 
 69-L 
 
 Cap.55. 
 
 Whatifa- 
 ^crv.itunl 
 worli **• 
 
 2. 
 
cap.55. 
 
 Moses his Choice. 
 
 hounds : He applies it to evil defires, when a man 
 defires things without bounds, that is no natural de- 
 firc : Now that which he apply es to the corruption 
 of nature, we may rather apply to the perfection of 
 nature. All the defires of nature are fuch as are li- 
 mited in a narrow compafs ^ no natural man in the 
 world does go on in the ways of obedience with an 
 infinite defire to dilate himfelf infinitely as far as he 
 is capable, but is always limited in a little narrow 
 compafs,fo far he will go,and no further 5 but when 
 the foul 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 are taken a- 
 way, and there is a letting out of the heart to God 
 in the ways of godlinefs in an infinite maner 5 and 
 this is a molt clear evidence of a fupernatural work, 
 that will go for currant in Heaven, and (hall be re- 
 warded there 5 there is the imprerfion of Gods in- 
 finitenefs upon the heart in every work that is per- 
 formed ; examine whether your works be not like 
 thofe that the Apoftle fpeaks of, in 1 Cor. 3. 15. 
 where he fpeaks of the works that fhall burn 5 there- 
 fore let us confider whether our works be fuch as 
 when they come to the tryal, fhall be found to be 
 ftubble, and burn. 
 
 There are a great many whofe works are like to 
 burn, and themfelves too : Many of the works of 
 Gods people are like to burn, but look too your 
 felves for your main and principal works, whether 
 they will hold when they are examined by the rule of 
 heaven, and fhall be rewarded : It is nothing what 
 your works are before men, the people of God may 
 highly efteem of your works, but when they come 
 
 to 
 
Moses his Choice. 
 
 to be examined in heaven, they {hall be examined 
 ftrictly, and unlcfs God fee a fupernatural ftamp up- 
 on them, they will burn 5 and therefore look to your 
 works, fee whether they be fupernatural in the prin- 
 ciples, in the ends, and in the maner of doing of 
 them : and examine by thefe rules the aiTurancc of 
 this reward. Mr. Latimer fays, the alTurance of 
 heaven, is the fwect meats of the feaft of a good 
 confeience : In great feafts there are good meats and 
 banquets : There arc other dainty dimes in this feaft, 
 and the aifurance of heaven is the fweet meats and 
 the banquet. Now that we may have the feaft of a 
 good confeience 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 recom- 
 pence of reward is yours, what concerns you, but 
 patience to wait for it - 7 and in the mean time to 
 live as thofe that fhall have thefe things, and labor to 
 dye fo i 
 
 Firft, patiently to wait 5 St. lames fays, The Huf- 
 bandman waits for the precious feed till the harvest 
 come : Though it be precious feed, the Husbandman 
 cafts it into the earth, he is not difcontent becaufe he 
 hath not harveft 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 pofleilionof it. We 
 muft work in the vineyard of the Lord, and endure 
 
 Xx 2 the 
 
 cap.55. 
 
 10. 
 
 1. 
 
6o6 
 
 lcap.55, 
 
 Mo'SES bis Choice. 
 
 the heat of the day, and not expect our peny till 
 night. Mark how the Apoftle would have thofe to 
 walk who have the hope of heaven, Rom. 2.7. To 
 them j who by patient continuance in well-doing, feek 
 for glory, and honor , and immortality, and eternal 
 life. Great things are to be expected and waited 
 for •, If a man have a great venture at Sea, that he 
 expects fome mighty profit by, he is content to wait 
 two or three years, becaufe 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 (Ml-- 
 lings, he lays down prefent money, but if the com- 
 modity come to a great fum of many hundred 
 pounds, he does but give fomething in earneft, the 
 great pay is to come many moneths after : fo when 
 men will bargain with God for their obedience to 
 have credit and efteem in the world, yea, thofe men 
 that afpire after the grea.teft things in the world,thefe 
 are poor trifling matters, and God gives them pre- 
 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 thefirft-fruits of them for the prefent, and 
 they muft not expect the f ulnefs of them fuddenly . 
 Great men have two kinde of Servants ufually,fome 
 fervants that they hire by the day, or the moneth, 
 or the year, that they mall 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 
 prefently, but that which they ferve for, is the ex- 
 pectation of fome great office or living that their 
 Lord mould give to them after many years ferv 
 
 - 
 
Moses his Choice. 
 
 and therefore they go on in their fervice, though 
 nothing come prcfently. Here is the difference 
 between the men of the world and others, I Cpeak 
 of thofe who live the beft lives who are not truly' 
 gracious •, they in fome meafure are the fervants 
 of God , they do God fome fervice, onely fuch 
 fervice as poor laboring men do that are hiied in a 
 great mans Houfe, that have their pay every 
 week , or day $ fo you have your pay every day, 
 you have meat and drink, and the comfort of the 
 creatures ^ but God hath other greater Servants, 
 godly people , Chriftians , and though they have 
 not fo much pay prefently , as wicked men have, 
 yet there are reverlions, and fome glorious things 
 that they expect hereafter, and therefore they go 
 on patiently, though for the prefent they have not 
 fo 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, mall he envy him, and 
 fay, I have ferved many years, and have not had 
 a milling ! No, he does not envy him, becaufe he 
 expects 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 Elizabeth, me envyed the milk- maid when 
 fhe was in frifen, but if me had known what a glori- 
 ous Reign fhe mould have had for four and forty 
 years, fhe would not have envyed her. W?ic there- 
 fore patiently, becaufe the things are great, and the 
 longer you wait, the greater they will be: as it 
 was the fpeech of the Son of znEmperor, fays he, 
 i X x 3 The 
 
 697 
 
 Cap. 5 5. 
 
6o8 
 
 Cap. 5 6. 
 
 ThefT 
 
 1. II. 12 
 
 Moses his Qmce. 
 
 The longer the Cooks are preparing the meat^ there 
 will be the better chear^ meaning, The longer he (laid 
 for the Empire, the greater it would Be ., fo go on in 
 your way, wait patiently, the longer you wait, the 
 better it will be at thelaft: and it is fure enough, 
 Chrift is gone before to take poflfeflion, and God 
 never fo wrought to make any thing fure, as he hath 
 wrought for the aiTuring of the good in the Cove- 
 nant of grace. Yet long after it and defire it. In 
 Rom. 8. 21. it is faid, The creature groaneth to be 
 delivered from the bondage of corruption^ to come in- 
 to the glorious liberty of the children of God ^ and 
 therefore we our felves mould much more defire it, 
 and pant after that time, we mould cry out with T>a- 
 vid^ though with patkncc JVhenjhall I appear before 
 God j the living God f 
 
 Chap. LVI. 
 
 Christians fbould live and dye as becomes heirs of 
 fuch a glorious eftate. 
 
 S 
 
 Econdly, learn, if there be fuc ha glorious re- 
 ward^ to live and dye as becomes fuch glori- 
 ous heirs : this is the Exhortation of the ho- 
 ly Ghoft unto us by St. Paul, in his Epiftle unto the 
 Theffalonians, k^As you know how we exhorted^ and 
 comforted^ and charged every one of you that ye would 
 walk worthy of God that hath called you unto his king- 
 dom and glory : here is an exhortation, and in the 
 name of God a charge upon every foul that does 
 expect to have the portion of it in thefe great things , 
 
 that 
 
Moses his Choice. 
 
 that they would walk worthy of God, who hath called 
 them unto his kingdom and glory : it is a great charge 
 to walk worthy of God, but to walk worthy of God 
 who hath called us to his kingdom and glory, this is 
 great, but the life of a Chriftian muft be thus. Now 
 confider,what life have I * Is my life fuch as may be 
 faid to be worthy of God, and that God that hath 
 called me unto his kingdom and glory ? Surely great 
 things muft be in the lives of Gods people : people 
 talk much of ftri&nefs,and precifenefs,that they may 
 be too precife $ what do you think muft this life be 
 that muft be worthy of God who hath called us to 
 his kingdom and glory < 
 
 It rnuft not be a dead-hearted life, go on with a 
 holy and heavenly chearfulnefs and courage inGods 
 ways : It becomes the children of the Bride-cham- 
 ber to be joyful : fee that in any cafe you rejoyce be- 
 fore the Lord •, comfort your felves and one another 
 by thefe fayings. We belye the truth of God, if we 
 do not walk ]oy£\\\\y -.Rejoyce in this, that your 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 might rejoyce in that, but 
 Chrift would not have them rejoyce in that, in com- 
 parifon of this.C^r when he was fad,he faid to him- 
 felf, Think thou art C<efar, that that might take away 
 his fadnefs • and fo fay I to a Chriftian, Think of your 
 Crown and glory, let your lives be fuch as may make 
 it appear you have your portion in thefe things. I 
 may fay to fome, as fonadab faid to Amnon, Why art 
 thou lean from day to day, being the Kings Son ? So 
 may I fay to every childe of God, Why is thy heart 
 
 Xx 4 foj 
 
 Cap. 56. 
 
 Cogiu te 
 cffe. 
 
700 
 Cap.56. 
 
 Moses his Choice. 
 
 <£>UQ ten- 
 Ait, von 
 quid pajf'u 
 rAfn,cogi- 
 tJt.Stn.c'e 
 gubcanat. 
 mundi. 
 
 Avzhx 
 
 Cl > '? 
 
 To troubled, and Why w <alk eft thou [o dump 'fhlyjn 
 the ways of Cod, being the King of Heavens Son ? 
 PofTibilities of heaven is enough to take away the 
 fting of afflictions, but having comfortable hope 
 of thefe things, this mould take away even the fenfe 
 of them, at leaft, fo far as. that they be no way 
 difturbingto us ; Seneca fays, That vertue does not 
 confider what itfrffers, but whither it tends. It be- 
 ieemsthem well enough, but not you, it befecms 
 Swine to follow the trough, but not the heirs of a 
 Kingdom. Plutarch tells of Themifiocles, that he 
 accounted it not toftand with his ftate to (loop down 
 to take up the fpoyls the enemy had fcattered in 
 flight, but fays to one of his followers, Tott may, for 
 you are not Themisiocles. Thus may it be faidto 
 worldly fpirits, You may be greedy of thefe things, 
 for here is your portion, your names are written in 
 the earth, you are not the heirs of the kingdom, 
 
 Secondly, walk above the world, above all things' 
 that are here below, take heed of enfnarling your 
 hearts, & of too much mixing your felves with them. 
 There is a generation whofe names are written in the 
 earthy Ier. 17. 13. and it befeemsthem to look af- 
 ter the things of the earth, becaufe their portion is 
 there, it is their All : but Gods people have their 
 names written in heaven, and therefore they fhould 
 not regard the things below as they do. Whofoever 
 was free of the city of Rome, might not accept of 
 any other freedom in any other city •, they counted 
 it a difnonor to the freedom of Rome, to take free- 
 dom any where elfe : So thofe that are free of the 
 kingdom of Heaven, mould not feek to be free 
 here , but they fhould be fatisfied with a mean 
 
 con- 
 
Moses his Choice. 
 
 701 
 Cap.56. 
 
 condition here, and take heed they do not entangle 
 themfelves too much in the things below. 
 
 Befides, thofe that have hopes of Heaven, they 
 fliould labor to have their lives like to Heaven : It is 
 that we pray for, that the will of Cod may be done in 
 earth as it is done in heaven ': How is it done in hea- 
 ven * The Saints and Angels there do h fervently y 
 imiver [ally, readily, constantly , and therefore the 
 Angels are called by the name of Seraphims , it 
 notes burning^ becaufe they burn with zeal for God •, 
 labor to conform your life to the life of Hea- 
 ven. 
 
 Again, labor to be much trading for heaven in this 
 world, let there be much intercourfe between you 
 and Heaven , let your conversation be in heaven? 
 Phil. 3. 20. If a man intend to live in another 
 Countrey,he will have much traffique in that Coun- 
 trey before he goes •, and if we believe we mall come 
 to "Heaven, let there be much trading that way. 
 Our converfations mould be/0 in Heaven, as all the 
 mercies we enjoy here mould raife our hearts to hea- 
 ven. We read Exod.2$. that upon the Table ofshew- 
 breadzhcre wzsfet a crown of gold. In thofe provi- 
 sions that we have here for fouls and bodies, our 
 hearts muft be raifed to that Crown of glory re- 
 ferved for us-, for the Shew-bread fet before the 
 Lord was to fignifie Gods provifion for//*, and the 
 dedication of our bread of all our provifion to 
 ,God. 
 Again,let us labor to encreafe heaven in our hearts, 
 and to bring as much of heaven into them as poffi- 
 blywecan. 
 And keep your felves in a continual readinefs ^ # 
 
 when- 
 
7©z 
 
 Cap. 56* 
 
 Moses his Choice. 
 
 whenfocver God mall call you to fuch a glorious 
 recommence of reward as this is. It is faid of Daniel^ 
 though he was in Babylon, he opened his windows 
 towards ferufalem, he kept his heart in a readinefs 
 to go : So you mould do, keep your hearts in a hea- 
 venly frame ready for heaven, waiting upon the 
 Bridegroom with your lamps burning, that when 
 he comes you may open immediately to him. There 
 is a difference between a wife that hath been faith- 
 ful 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, (lie doth 
 not go immediately, but there is muffling up and 
 down, and fhe delays the time, till fhe have got the 
 other out of the houfe 5 but a faithful wife, me im- 
 mediately opens ; it is true, though the wife be not 
 unfaithful, yet if the houfe be not handfom , and 
 things be not prepared , me is loth to open : So 
 Chriftians they have been dallying with their lnfts, 
 and their hearts are out of frame, and they are loth 
 to open to Chrift $ but we fliould keep our hearts in 
 fuch a readinefs, as immediately to open to Chrift, 
 and to be willing to dye. 
 
 And when we dye, to dye as heirs of fuch things, 
 not to refpect things below, houfe or lands, or any 
 thing here. We read of Pope Adrian, when he was 
 to dye, he laments his condition, becaufe he was 
 to leave all his delights and pompous vanities, and 
 cryesout, my foul, whither goefi thou ? thou fbalt 
 never he merry more • he was loth to leave thefe 
 things, becaufe he did not know whither he went 5 
 but a foul that knows what inheritance it mall have 
 
 hereafter, 
 
Moses his Qwice. 
 
 hereafter, it is not loth to go hence : Many are loth 
 to dye, becaufc they have treafures in the world, 
 as thofe ten men faid, in ifa. 41. 8. Slay tu not, for 
 rve have treafures in the field \ of wheat, and of barley^ 
 and of oyl-j but a godly man is willing to dye, be- 
 caufe he hath treafures in Heaven. Keep open the 
 eye of faith, exercife faith to fee God that is now 
 fending for his childe home : And look upon Chrift 
 as having that prayer granted , Father, I will that 
 thofe whom thou haft given me be where I am .* by 
 faith you Oiall fee Heaven opened , and the crown 
 prepared, and fee God in his glory, that you may 
 exprefs chearfulnefs of heart in going to take pof- 
 feflion of that glorious recompence of reward 5 be- 
 hold the Angels of God coming to take you up into 
 Heaven. It was an expreflion of the honor of one 
 Hugh Bijhop of Lincoln , that King John and his 
 Nobles would carry him to the grave . more honor 
 (hall the Saints have, for God to fend his Angels 
 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 fwiftly when 
 it is nearer the ground, then when it was higher-, 
 fo at death, the foul is nearer its center, grace is 
 changing to glory, and when grace and glory is to 
 meet, there muft need be a mighty working of 
 heart, and mighty fhouts : As it is reported of the 
 Duke of Bttlloin and his company, when they went 
 to ferujalem^ as foon as his company faw the high 
 Turrets, they gave a mighty Jhout , that the earth 
 
 ran? : 
 
 Cap. 56. 
 
Cap. 56. 
 
 Moses his Choice. 
 
 rang: and fo when the foul fees the turrets of this hea- 
 venly ferufalem, and when you fee your felves ready 
 to go and poffefs it,what mighty workings and iliout- 
 ings of your heart will there be <i 
 
 And when you are to dye, fpeak well of God, and 
 of the ways of godlinefs to all that are about you. 
 Chriftians mould now labor fo to live, as there may 
 appear a mighty difference between their deaths, and 
 the death of others 5 whereas ordinarily fuch is the 
 vanity and droflincfs of the hearts of Chriftians in 
 their lives, as when they come to dye, they are fo 
 heavy and fad, as if no fuch things were prepared 
 for them. In 2 2'rt.i.ii.the Apoftle having exhort- 
 ed them before to adde one grace to another, and to 
 give all diligence to make their calling and election 
 fure^ fays he, So an entrance [hall be miniftred unto 
 you abundantly, into the everlajting kingdom of our 
 Lord and Savior zfefus Chrifi : Chriftians fhould la- 
 bor fo to live, as when they come to dye, they may 
 not onely have an entrance into the everlafting King- 
 dom of our Lord adminiftred unto them, but that 
 they may have an entrance adminiftred unto them 
 abundantly : Many make fhift to get to heaven, but 
 they have not an entrance adminiftred abundantly. 
 As a Ship may make fhift to get into harbor, but 
 with the Anchors loft, and Cables rent, and Sayls 
 torn, and the Mafts broke; another Ship comes in 
 with the Sayls up, and the Flags up, and Trumpets 
 founding, and comes bravely into Haven •, fo much 
 difference is fometime between true Chriftians-, 
 fome through carelefnefs , and unbelief, and fad- 
 nefs, and fullennefs of Spirit, although they make 
 fhift with much ado to get into Heaven, yet fo as 
 
 their 
 
Moses bis Choice. 
 
 their anchor of hope was even gone, and they had 
 little or no comfort at all $ but thofe that have added 
 one vertue to another , and have been diligent to 
 make their calling and election fire, they come to 
 Heaven with much glory and joy, .and that mould 
 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 glo- 
 ry revealed, which God hath prepared for his Saints, 
 we are to draw this meditation. If Heaven be fo glo- 
 rious, 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 poffibly 
 we can recompence that which we fuffer in the flay- 
 ing from the poffeflion of fuch glorious things re- 
 ferved for- us 9 when we hear of fuch things as thefe 
 are, we cannot but think in our felves, 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 re- 
 compence 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 thing is it to 
 us to live fo much to fenfe as we muft necelTarily do 
 here, when we are heirs of fuch glorious things i 
 if we do not do much good,and get much good here, 
 what have we to fweeten and recompence this tedi- 
 oufiiefs < If a man be from home, and by his ab- 
 fence fuffers much lofs of what he might have had 
 at home, he is the more diligent and careful in his 
 journey to get fomething that may recompence 
 this lofs -, fo it fhould be with us : It cofts us dear 
 (as I may fofpeak) to live in the world, for it cofts 
 / us 
 
 705 
 
 Cap.56. 
 
 Ufe 11. 
 
706 
 
 0^57- 
 
 Moses his Chtice. 
 
 12. 
 
 us the forbearance of fuch glorious things $ if we 
 fill not up our lives with fervice for God, what have 
 we to pay our charges to countervail this that our 
 lives here coft us < 
 
 Chap. LVII. 
 
 The great things of eternity to be much fought 
 after. 
 
 THe laft Ufe is an Ufc of Exhortation to all, 
 now to fet your hearts to feek after thefe 
 great and bleffed things of eternal life that 
 have been opened : O that now the hearts of people 
 that have been wandring after other things might be 
 brought in, and fet upon eternal life and Heaven: 
 Let every foul reafon with it felf: Are there indeed 
 fuch things to be had < hath God fuch intentions to 
 communicate himfelf thus to mankinde t And am 
 I the man or woman that (hall lofe all this i that 
 (hall never be partaker of this t O wo unto me that 
 ever I was born ! In Luke 16. 16. The Law and the 
 Prophets, fays Chrift, were tillfohn, but fince that 
 time the kingdom of God fuff.ereth violence : The 
 Law and the Prophets did but darkly reveal the 
 things of the Kingdom of God, but St. zfobn he 
 did more clearly reveal the things of that Kingdom, 
 and fince that time the kingdom of heaven fujfereth 
 violence : O that it might be faid concerning any 
 man or woman that have heard this argument open- 
 ed -j fince that time that the recommence of reward 
 was opened, the kingdom of heaven hath fuffered 
 
 violence : 
 
Moses his Choice. 
 
 violence : Surely there is ftrength enough in that 
 which hath been faid to draw forth the heart with 
 violence after it. I remember Plutarch reports in 
 the life of Camillw of the Gauls, that after they had 
 once atafteof the fweet 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 Clufters 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. 
 
 Iris reported of one ^drianut, who feeing the 
 CMartyrs fuffer fuch grievous things in the caufe of 
 Chrift, he asked what was that which caufed them 
 to fuffer fuch things 5 and one of them named that 
 Text, Eye hath not feen, nor ear hath not heard, nei- 
 ther hath it entred into the heart of man to conceive 
 what is laid up for thofe that love God^md the naming 
 of that Text converted him, and had fuch an effect 
 as made him to profefs Religion, and fo to profefs 
 it, as to be a Martyr for it : You have not onely one 
 Text named, but many have been ufed about this 
 argument, let not all be in vain. We read in Mark 
 io. 17. ofayong man that came running, and kneeled 
 before Chrift, and asked him, GoodMafier, what 
 fball I do that I may inherit eternal life ? Q that 
 God would move the hearts now of fome yong ones 3 
 
 that 
 
 707 
 
 Cap. 57. 
 
 Fugiaidii 
 ejl ad cli- 
 rifsimm 
 vuriam 
 ibi fiicr, 
 ibi omnii 
 Plotinus. 
 apud An- 
 guft.lib. 
 de Civic 
 9,c 16. 
 
70S 
 
 Cap.57. 
 
 M o s e s his Choice, 
 
 that hearing what eternal life means, they may now 
 come running to get part in it, that that activity and 
 vigor of their youth may be exercifed and fpent a- 
 boutthis, What may I do that I likewife may be par- 
 taker of eternal life, and of thefe glorious and blejfed 
 truths that are here revealed? You that are in a 
 poor condition in the world, that have little here, 
 here are great things for your hearts to make after, 
 here are glorious things that are as obvious for you 
 M for the greateft in the world-, you cannot expeCt to 
 have great matters in the earth, but here you may ex- 
 peel to have great matters.You that are old likewife, 
 chough you have not been acquainted with the ex- 
 cellency of the Kingdom of God, now blefs God 
 that you may yet further know more concerning it. 
 If a man come to know more of an inheritance that 
 didbefalhim, or of any outward gain then before, 
 he is glad that he lived to that time 5 To blefs God 
 that you may know yet more concerning eternal life 
 before this life be at an end. What is it that your 
 hearts are fet upon i There are none but their hearts 
 are fet upon fome good that they apprehend to be 
 good 5 Now what is that good ? Certainly there is 
 an eminency of ail good contained in this. 
 
 It was a charge of God unto Baruch, that we read 
 of in $er. 45 . ult. Seekefi thou great things for thy 
 felf < Seek them not, for I will bring evil upon ail 
 fiep^and that which I have planted I will pluck up : 
 The argument runs thus, Seekeft thou great things for 
 thy felf'm any outward matter < do not feek them^ for 
 I am about to bring evil upon my people , the 
 time of publique calamity is coming, and doeft thou 
 feek g.rcaj; things for thy felf * But when we are 
 
 about 
 
Moses his Choice. 
 
 about this argument, the glory of the Kingdom of 
 God^Dteft thou feek great things for thy felf? We 
 cannot fay , Seek them not : God would have his 
 people feek glorious things for themfelves/eek them 
 to the 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 leaft mercies they do en- 
 joy, to acknowledge themfelves unworthy of them, 
 yet not to be fatisfied with the greateft things in the 
 world for their portion. What, will a reprobates 
 portion ferve you t 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. 3. I account all things in 
 the world as drofs and dung, or dogs meat., and will 
 this fatisfie you? Is there nothing elfe for you to feck 
 after? Firf feek the Kingdom of Cod (fays Chrift) 
 and the right eoufnefs of it, let that be your firfi en- 
 deavor: 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 , drive to enter : We have not 
 fpoken more then that is real. It is a faying of one, 
 Neither Chrift , nor Heaven can be hyperboli^d; 
 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 expreflion of fome 
 little glimpfe of the glory of the recommence of re- 
 ward. 
 
 It may be fome of your hearts when you hear 
 ^ -".-_..' Y y much 
 
 709 
 
 Cap. 57. 
 
 Gods peo- 
 ple are fa 
 tisfied 
 with no 
 worldly 
 goud/or 
 their por- 
 tion. 
 
 <TKV^etK«t, 
 
 Hoc Chri- 
 iltcs, nee 
 Qcelum H- 
 citur b)~ 
 perbolcm. 
 
710 
 
 M o s e Si his Choice. 
 
 I 
 
 much of the wrath of God againft. fia 5 and the 
 dread fulnefs of Gods difpleafure , your hearts are 
 ready to rife, and belk, and thefe are hard things, and 
 hard fayings,and who can bear them ? but now- you 
 have not heard fo much concerning that, but you 
 have heard of the goodnefs of God, and of the 
 glory of God,and of the riches of the grace of God, 
 and of the wonderful thoughts that God hath for 
 the everlafting good of mankinde , how do your 
 hearts work now < Shall your hearts ftir when you 
 hear Gods wrath, and when you hear of Gods grace 
 fhall not your hearts ftir then/ If God, does intend 
 good to any foul, he will caufe that foul to fee into 
 the reality and excellency of thefe things, and that 
 all things iljould be neglected (in comparifonj in 
 feeking after thefe. 
 
 Confider that God hath given unto you natures 
 capable of thefe glorious things •, God might have 
 made you worms or bruit bea(lsjm& there would have 
 been an end of you prefently, you had not been any 
 1 way capable of thefe things ^ but God hath made 
 you of fuch a nature,fuch creatures,as ye are capable 
 of the higheft excellency that ever any creature that 
 God made was capable of, and therefore being of 
 fuch a nature, of fuch a large extent, it concerns you 
 to feek after thofe things which might fill it ♦, they 
 are not little things that can fill large capacities,now 
 mans nature an immortal foul, is of a large capacity •, 
 and when the time fhall come that God fhall dif- 
 cover toanyfoul what it was capable of, how in- 
 finitely will it be confounded in it felf , when it mall 
 know what poor things it fought after and minded ? 
 Men live here in the world as though they were 
 capable 
 
Moses his Choice, 
 
 capable of no other happinefs but meat, and drink 5 
 and clothes, and fuch kinde of things, as if there 
 were no higher things that concerned the fouls of 
 men. Heathens were mighty inquifitive what mould 
 be the true happinefs of man, they did think furely 
 man was made for higher things then thofe that are 
 here, and there were mighty difputes about it what 
 it mould be, there were fourfcorc Opinions that were 
 amongft them abom the happinefs of man $ they did 
 but beat the bulb /God ham given us Chriftians the 
 bird, and we luvc 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 
 confifl : And thofe who had moft wifdom did come 
 near that wherein we feek happinefs, and yet wavered 
 in their thoughts , but we are allured of it , we 
 have God himfelf revealing from Heaven, where- 
 in our true and utmoft high good conilfts , and 
 therefore if we mould not feek after that happi- 
 nefs which God tells us is happinefs , but mould 
 follow our own ways ftill, how juit will our con- 
 demnation be. 
 
 Again, this is not the time that God will commu- 
 nicate much of himfelf in, and therefore we muit 
 look beyond this life. It is a witty elegant fpeech 
 Bernard hath, Godreferves his new And hejl wine un- 
 til afterward. Amongft the Latins they call profpe- 
 rous things fecond things, becaufe they are to be had 
 hereafterjthey are not the firft things, So true profpe- 
 rity is not to be e^pe<5ted herein the fir ft my of Gods 
 communication of him f; If to the creature, but in the 
 fecond wiiyjti die life tf at is to come : If a man have 
 Y y 2 __& 00 ^ 
 
 7H 
 
 Cap. 57/ 
 
 Res [coin- 
 
Cap. 57. 
 
 Moses his Choice. 
 
 good wine 5 he referves it till the laft •, fo God re- 
 ferves the riches of his grace, and the treafures of 
 his goodnefs, his beft wine, till they (hall come and 
 drink with him in his own prefcnce before him con- 
 tinually. 
 
 And know further,that Chrift hath wrought hard 
 to provide happinefs for mankinde 5 and mall we 
 neglect it j? In his working for the glory of man- 
 kinde, and this happinefs of the children of men, he 
 fweat at it, and fo fweat, as clods of blood trickled 
 down his flefh in the garden, though it were in the 
 winter time, and a cold night, and he lay upon the 
 ground, and fhall it now be neglected by us f You 
 that have neglected this all this while, who might 
 juftly have had your reward amongft thofe creatures 
 that are caft out from the prefence of Godryet know 
 there is a poflibility for that tongue of thine that 
 hath been guilty of fo many blafphemies, to be fing- 
 ing Allelujahs to the Lord, and to the Lamb that fits 
 upon the throne for ever. Who knows but that body 
 of thine that hath been fo intemperate,and but a fink 
 of filthy lufts, may be made glorious like the body 
 of Chrift '. and what is it that God requires of you 
 for all this t Nothing but onely to work his own 
 work in you, and it is not a diihonorable work, but 
 a glorious work, that in which there is more excel- 
 lency then in anything in the world: were it that 
 there were no reward of godlinefs, the very excellen- 
 cy of godlinefs it felf y hath more in it then the 
 whole world : but take godlinefs with that excellen- 
 cy which it hath in its own nature, and take it with 
 its glorious end, and who would not come into this 
 way i Many men care not what bafe thing they do, 
 
 fo 
 
Moses his Choice. 
 
 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 higheft honor for the prefent , this 
 would encourage any living to come into this way. 
 
 Alexander inviting many to a flipper, he provided 
 a Crown of a hundred and eighty pound to be given 
 to thofe that did drink moft, and in that he did like 
 a Heathen ^ but though it was fuch a bafe work, and 
 fo dangerous to themfelves, yet there was one and 
 forty that killed themfelves with drinking to get 
 that Crown : Thus we may fee the bafenefs of mens 
 hearts, that to get a little honor 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 fhame and confunon will this be, that 
 any fhould do more for the things of the world, yea 
 more for a luff, then we fhall do for Heaven * How 
 fhall we ever think to get Heaven, when this may be 
 faid,7*0« do not fo much for Heaven and Glory, as many 
 will do for their lufhs^for their filthy fins. I have 
 read of the Panther, 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 felf in pieces for to get it, and that is the way they 
 get that creature : we may apply it to the filthy bafe 
 lufts of mens hearts which are like dung, & yet fo are 
 many men let upon them,that they wil venture all for 
 them^and labor after them, though they burft them- 
 felves,and damn themfelves eternally for them .-what 
 an infinite fhame is this,that men fhould be content to 
 labor, and fuffer fo much for their lufts, and that we 
 mould do no more for glory < If men do fo much 
 
 if y 3 for 
 
 !— - 
 
 Cap.5 7 . 
 
714 
 
 Moses his Choke. 
 
 Cap.57. 
 
 Nw licet 
 in bdio bit 
 pecurc. 
 
 for the things of the world , why {hould we be 
 backward in doing for Heaven i How will men en- 
 dure the cutting off the members, and much pain 
 for health and life, and yet for this reward, and 
 this inheritance, how little is done in the world i 
 
 So run, fays the Apoftle, that you may obtain, not 
 a corruptible , but an incorruptible crown : Thole 
 that run a race for a corruptible crown will be tem- 
 perate, and deny themfelves in their diet, But we, 
 fays the Apoftle, flrivefor an incorruptible crown • 
 therefore let all our ways be fuch as it may appear to 
 all the world that we are ftriving for an incorrupti- 
 ble crown, and that God hath (hewn us glory aod 
 falvation to draw our hearts more then any thing in 
 the world -, and (lrive 3 for now by ftriving you may 
 come to the reward, but iF you ftay but a while, 
 youmuftbe eternally receiving the reward of fin, 
 then though you would do a thoufand times more, 
 God will not care for it-, if then you mould fay, 
 Now Lord I will feek thy face, and do any thing thou 
 wilt have me to do, God will not then regard it. As 
 one Lamachus a Commander faid to one of his Sol- 
 diers that was brought before him for a misbe- 
 havior, who pleaded, He would do Jo no more . fays 
 he, No man mufl offend twice in war : So God will 
 not fuffer men twice to neglect the day of grace ; 
 if it be neglected once, it is neglected for ever, if 
 you iofe this reward here, you lofe it eternally • and 
 therefore now lock about you to attain this here, 
 that you may not cry out in the anguifh of your fpi- 
 rits hereafter. That God^and Chrift, and Heaven are 
 eternally gone. 
 
 Chap. 
 
Moses his Choice. 
 
 Chap. LVIII. 
 
 How the Recompence of Reward may be at- 
 tained. 
 
 BUt what is to be done that we may attain to 
 this glorious recompence of reward ? 
 I anfwer, Are your hearts ferious in asking 
 this queftion i Do your fouls ask this queftion in- 
 deed in the earneftnefs of them i as they did, CM en 
 and brethren? what $h all we do to behaved ? fo as to 
 be willing to yield to whatfoever God mall reveal : 
 If you have fuch a refolution , know this comes 
 from Heaven, and if it be followed to purpofe, it 
 will bring you to Heaven : But for direction, if you 
 would make your felves partakers of this reward, 
 
 Firft, confider the infinite diftance that is between 
 you and Heaven naturally. That blefTed Martyr 
 Mr. Hooper, though he was a gracious man, yet he 
 cryedout, Lord, thou art Heaven, and I am hell>, 
 If he cryed out fo, how much more may many of 
 you, whole confeiences may accufe you, Lord, thou 
 art heaven, but I am one notonely that deferve hell, 
 but that am hell it fe If ? What ever wickednefs is 
 in hell, is in every mans heart naturally-, when as 
 any are caft into hell, certainly hell puts no new fin 
 into them, there is but the venting of that lin which 
 was there before, and all the wickednefs of mens 
 hearts that was reftrained, is now let open: Now 
 look what infinite diftance is between hell, and all 
 this glory, and the glorious thoughts of God for 
 the falvation of a poor creature, the fame difference 
 is between this glory and that condition a man is 
 
 Yy4 in 
 
 7*7 
 
 Cap. 5 S. 
 
 Sfitfi. 
 ^nf 
 
 i. 
 
7i6 
 
 Cap.58, 
 
 Moses bis Qmce. 
 
 $• 
 
 1 Cot 
 
 16,17- 
 
 in naturally : O labor to fee this, and be convinced 
 of this, and work this upon your hearts, what is that 
 reward that you do deferve, make your hearts truly 
 fenfibleof that. 
 
 Secondly, it concerns us much, if we would not 
 mifcarry here, to acquaint our felvcs with the myfte- 
 ry of the Covenant of Grace , for it is upon that 
 your eternal eftate depends more then any thing 
 elfe •, onely in the Covenant of Grace is revealed 
 thecounfels of God concerning bringing mankinde 
 to eternal happinefs, and how he will bring about I 
 this glory , and without fome knowledge of the 
 Covenant of Life and Grace in Chrift , all that 
 can be done in the world, can never bring any foul 
 to Heaven j and that foul is in a very good forward- 
 nefs to eternallife, that is acquainted with the Cove- 
 nant of Grace, 
 
 Thirdly, confider what is the fecial fin that your 
 heart is naturally raoft inclined unto, and you finde 
 the corruption of your hearts vent it felf moft in, 
 and look to that, take heed that be not your bane 
 in the concluflon, let there be a renouncing of that, 
 or elfe all is to no purpofe, all your ferving of God 
 is nothing. St. Paul when he fpoke concerning his 
 running the race , and attaining an incorruptible 
 crorvn^ fays, I therefore fo run^ not as uncertainty^ 
 and fo fight I, as. not one that beat eth the airz, as if 
 he mould fay, I hope my labors and endeavors af- 
 ter Heaven and this incorruptible Crown mall not 
 be in vain,as one that beateth the air : How fo < be- 
 cause I keep under my body jind bring it into ftbj eft ion^ 
 left that by any means when I have preached to others^ 
 myfelfjliouldbecaftaway. He was afraid of that 
 
 body 
 
Moses his Qhoke. 
 
 body of his, wherein corruption did ftir, and his 
 giving way to fome bodily flefhly content that he 
 found ftirring in hirn ihould difappoint him, and 
 therefore fays he, / keep down my body, in the Ori- 
 ginal it is,I beat my body black and blew ,1 club it down: 
 his conference was convinced of Gods ways, but 
 he felt theflejh and body of his working in fome ftn- 
 ful way, and his confeience began (o far to reflect 
 upon himfelf, as to think if I do not look to this bo- 
 dy of mine, I jhall lofe this incorruptible crown, and 
 I ihall but beat the ayr, therefore fays he, / keep un- 
 der my body. What ihall St. Paul, fueh a glorious 
 Apoftle, lb filled with the grace of God as he was, 
 havefuch thoughts,, for fear he mould labor after 
 Heaven and the incorruptible crown, as one that 
 beateth the ayr • what mall become of a company of 
 wretched creatures, that do nothing but fatisfie the 
 fkm,& minde nothing but to give full fatisfa&ion to 
 the defires of the flelh every way, their thoughts are 
 after nothing elfe but to make provifion for the flefli. 
 If you will not labor after heaven as one that beats 
 the ayr, beat down your bodies • if you do not beat 
 down your bodies, there is little hope of the fal- 
 vation of your fouls : it was St. Pauls care, let it be 
 yours. 
 
 Again further, if you would have this recompence. 
 of reward, labor to unfnarl yourfelves from the crea- 
 ture, labor to get your hearts, loofe and untangled 
 from whatfoever is in the world, from all earthly 
 engagements. It is a fpcech that I have read of one 
 Denudes, whenthe Emperor fent to his Countrey- 
 men of Athens, to give him Divine honor, and 
 they were loth to yield unto it> but confulted about 
 
 it. 
 
 7*7 
 Cap. 5 8. 
 
 \ZS3i7r.0L 'V 
 
7i8J 
 Cap.58. 
 
 Moses his Choice. 
 
 it, fays he, Take h eed you be not fobufie about hea- 
 venly matters, at tv lofeyour earthly pojfefsions ♦ that 
 indeed is the voyce of a carnal heart, Let not me 
 look after the highconceits of heavenly matters as 
 tolofe my earthly pofTeifions : but rather turn it the 
 other way, Take heed you be not fo bufie about earthly 
 matters, as to lofeyour heavenly pofleffions, 
 
 I have read of i^Antipater. King of CMacedonia^ 
 that when one prefented him a Book treating of hap- 
 pinefs, his anfwer was,*' $*4»i I have no lei [tire-, 
 you have been prefented with Sermons, and now 
 with a Book treating of heavens happinefs, take heed 
 that no earthly entanglements fotake your heart, 
 that you mould put off all with fuch a thought, / 
 mufl minde and follow my occasions • let no other 
 things take up your heads or hearts, that you iliould 
 have no liberty to your fpirits to feek after thefe glo- 
 rious things, or at leaft not fo to feek after them as 
 becomes things of fuch a high and glorious nature 
 as thefe are. 
 
 The Apoftle in 1 Tim. 6. 19. fays, They that will 
 be rich, fall into a temptation, andafnare, and into 
 many foolijh and hurtful lufts, which drown men in 
 deflruction and perdition : they that fet their hearts 
 upon the creature, they mufl havefo much of the 
 creature, they drown themfelves in the creature. As 
 a man when he is drowning, he catcheth hold of any 
 thing that is next him, and by fattening upon that 
 which is next him, he lofes faftening upon that which 
 might fave his life : So thofe that have their hearts 
 engaged to the creature, and refolve they rauft have 
 fo much of the creature, they are drowning in per- 
 dition, and they catch hold upon that which is next 
 
 them 
 
Moses bis Choice. 
 
 them,fome prefcnt content and pleafure-,and though 
 fomething be caft to deliver them, they let that go : 
 We in the G ofpel caft forth a line to you to help you 
 from drowning, (for every man naturally is linking 
 in perdition) but becaufe your hearts arc let upon the 
 creature, and engaged there, you falling down to 
 the ground, catch hold upon that which is next you, 
 fome contentment in the creature, and that drowns 
 you in perdition, and all our preaching is not avail- 
 able to iiich a foul that hath fattened it felf upon any 
 creature contentment here,you take not hold on our 
 line that we throw out to you, and fo you drown 
 in eternal perdition, take heed therefore of all crea- 
 ture earthly engagements. 
 
 Again, if you will obtain this recommence of re- 
 ward follow that Scripture, and make much ufe of 
 it, in Pfalm. 73 . 24. Guide me with thy conn f el, and 
 afterward receive me to glory : Would you be 
 brought to glory i Be willing to be guided by the 
 counfels of God : What do you think in your con- 
 fciences are the counfels of God concerning you i 
 Take heed it be not (aid of you, as it was of the 
 P hart fees , 7 hey rejecled the counfels of God t Ne- 
 ver talk of hoping and trufting in Gods mercy, if 
 you neglect the counfels of God revealed in his 
 word : thofe counfels of his which were in his heart 
 from all eternity, that lhould be the way of bring- 
 ing men to happinefs. It is all one with that of the 
 Pjalmifi^ in Pfalm. 17.15. kj£s for me, I will be- 
 hold thy face in righteoufnefs, I fliall be fatis fed when 
 1 awake with thy likenefs 5 as if he mould fay, I look 
 to receive fatisfaction from the likenefs of God, by 
 beholding his face in righteoufnefs. "Now I appeal 
 
 to 
 
 719 
 
 Cap.58. 
 
720 
 
 Cap. 5 8 
 
 6. 
 
 Moses his Choice. 
 
 to thee, Canfl thou behold the face of God in righte- 
 oufaefs? Are they fuch righteous ways as thou walk- 
 erf in, as thou csnft look upon his face, and behold 
 him with comfort i this is the way to come to this 
 recommence of reward, for fo the Scripture fays, God 
 hath called us to glory andvertue-, if you would come 
 to glory, go on in the way of vertue. 
 
 Laftly, be willing to endure any difficulty, any 
 hardmip in the worlds The ftone will fall down to 
 come to its own place, though it breaks it felf in 
 pieces : fo we, that we may get to our center which is 
 upward, though it be to break our fouls in pieces, 
 that mould fufficeus. It is faidof Cyrus, one day 
 he fet his Soldiers to hew wood, and to do hard 
 work •, the next day he feafted them, with a great 
 deal of delight and pleafure, then he asked them, 
 which day they had rather have i they faid , the 
 latter: he fays to them, if yon would always have 
 fuch days, yon muft be willing for a while to firive 
 with your enemies, and then yon fhall have the Jp oil , 
 and always have fuch merry days ; and this he did to 
 put heart into them. Shall eatings and drinking, and 
 a little pleafure here, put heart into men to fufTer 
 hardfhips, to endure difficulties i How much more 
 mould the obtaining of this glorious recommence of 
 reward, put heart into us to endure any difficulty i 
 We read of the Devil, he came to Chrift, and mew- 
 ed him all the glory of the world, and faid, Fall down 
 andworfl)ip me, and all this will I give thee : but here 
 is another maner of invitation to worlhip God • God 
 fays to every man and woman, Fall down andwor- 
 Jhip me, and all the glory of heaven will I give thee : 
 It was but the glory of the world that the Devil 
 V fhewed 3 
 
Moses hit Choke. 
 
 7ii 
 
 (hewed, and he could not give it him ^ it was but 
 the Devil that offered it, and it was by worshiping 
 of the Devil to get it ; but it is the God of glory 
 that hath all glory at his difpofe, that calls to you 
 this day to worihip him, that is fo infinitely worthy 
 of all worihip •, fall down and worjhip me, and not 
 onely the glory of this world, but the glory of hea- 
 ven^ and of an incorruptible crown, will I give 
 unto you, I will wake it fur e to you. God does out- 
 bid all the world : when fin and temptation comes to 
 offerany thing to you,know thatGod out-bids them, 
 they cannot give that which will reach this. If a 
 chapman come and bids for a commodity, and an- 
 other man comes and out-bids him, he carries it a- 
 way : Hath any temptation come to draw away your 
 hearts from God? God comes and out-bids all tem- 
 ptations in the world, to that end you may come and 
 fall down and worihip the Lord.O do not (tick in the 
 drofs and mire of your fiithinefs ftill.I have met with 
 a Text in i Chron. 4. 23. which one interprets to be 
 meant of the bafenefsof people, that regard bafe 
 things, rather then joyning in Church-communion 
 withGods people,God fpeaks of them in away of dif- 
 grace, Theft were the potters, & thofe that dwelt ,&c. 
 When the people of God mould return to Jerufalem^ 
 they would frill dwell with the King of Babylon, and 
 live amongft their pots, fo they might have mainte- 
 nance,rather then return to Ierufalem y \\hexc the true 
 worihip of God was,their owncountry,and a type of 
 heaven,thefe are thofe 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 
 themielves,and their families,rather then they would 
 
 venture 
 
72 L_ 
 
 cap.58. 
 
 M o 
 
 S E S 
 
 his a 
 
 ■mce. 
 
 venture any thing to joyn with the people of God, 
 they would itay there. But how much more bafe is 
 it,for people ftill to ftick in the mire and drofs,rather 
 then to feek after thefe glorious things '. 
 
 Wherefore for concluiionof the Exhortation $ as 
 St. John preached, and fo Chrift himfelf, Repent, 
 repent, the Kingdom of Heaven is at hand : So fay 
 I •, Repent, repent, break off fin, reform , for the 
 kingdom of heaven> not onely the kingdom of the 
 Gojpel, and of grace, but the kingdom of glory is at 
 hand. And therefore what remains, but as we read 
 in Rom.&. 18. the Apoftle fpeaking of the glory of 
 heaven, fays, there is glory to he revealed in us. We 
 have had in the opening of this Point, the glory of 
 heaven revealed to us •, the Lord grant that the glory 
 of heaven may be revealed in us. And thus we have 
 finifhed the Application of the glorious recompence 
 of the reward of Gods people ; the great argument 
 that encouraged, that ftrengthned, that confirmed 
 Mofes in this his bleflfed choice. 
 
 
 ' 
 
 . 
 
 ■ 
 
 
 
 — 
 
 
 — rr 
 
 f 1 hi s. 
 
4