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Full text of "Moses his choice, with his eye fixed upon heaven"


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\^j. eeeJ^H. 


HIS [ 


- With his £ y £ fixed upon Heaven : 



O F 

A Self-denying Heart. 

Delivtred in 


ll PO N 
Hebrews ii. 25, ztf. /; 




N V N: 

Printed by ?•(»< -mi are 'o be fold by TiSimai EgltiftU, at 

tbe^<vVe£JaodattheBrazen SerpencmSc, /*<M& 
Umrcb-yard. OU'DC L. 



To the Right Honorable, 


Eitl of 


One of the Lords of .his Majcfties moft 
Honorable Privy Councel. 

Right Honorable, 

AS thoje ft>ha haVe been of late, and in 
thf/e days yet are of the JntichtijTtan 
p'ifty, may UteH be accounted men born in 
an evi/ time ,• becau/e how/oeTer heretofore mas 
the time of Cods long (u firing toT^ards Jucb , 

The Epiftle Dedicatory. 

the itmt of ptrmifiion of them to prober ^ 
the fet time of Aniichrijis doTtnfal then be 
(flg- further o^ then now it a. ©h£ no^Gods 
time of fettmg his face a^ainU Antichrij}, and aU 
the /intichri/lian party^ is come, tehcrein GOV 
is determined to fight a^ainU them, and toruiiie 
them J moH Toretcbed men therefore are they mho 
noTt) ha'vefftritffetfor the uftholJitt^, the pleading 
for that which God hath fet himjclf a»atnU. So 
happy efpeciaSy noTb are thofe Ibbofe htarts ba've 
been J and HtU are ftt to countenarKe , main 
tain, to further and homr the trtith of the Go 
fpelj in the power dn4' purity »/ it • 'Thefe are 
bom and raijedup by God, and for Godi 

ThcEpiftlc Dedicatory. 


M to make it infirumental to this ^reat work of 
his, andyourfelf have had a plentiful fhare in 
thisfo great a happinefs : Tour Honor hathdif 
countenanced fuperflitious time-fer*ving fpirits , 
hut as for the faithful Minijiers • of the Go/pel, 
and the moSi fincere and godly of your Countrey, 
your FJonor hath caji much reffeSl upon them, 
and been the encourager of them, which refieSis 
Hmor, 4S upon Gods name atid his truth ^ fo 
upon your mble Family ', 1 belie<ve there hath not 
ajcended to Heaven more praifes to God from 
any Qunty in JE^n^znd for any Noble Family , 
in regard^ the placing of a godly, painful, confci- 
mableMtni/iery, as hath afcendedfrom that Coun- 
ty, ht which, your Honor, and your truly tioble 
Father, hath* had fuch a large opportunity offer- 
<vicefor God, and doinggood to bis people i And 
I may further confidently affirm^ Ihat m Noble 
Family in England hath more prayers of the 
Saints afcending to Hearvenfor a btejsing upon it, 
then that family of yours j neither is there any 
Nslfle Family this day, fhaU 1 fay in England ? 
/ mtry Ttfithout prefumption reach it further, lt>hich 
the Lord hath blejfed, ih regard offome branches 
ofitf with mwe beauty and power of godlmefs 
then he hath blejfedyours -, its regard whereof, it 


The Epiftle Dedicatory. 

would bt the moH miferable thing that could be^ if 
etjir theftic(ej?ian of the comtennncing and honor- 
ing the ways of goilmifi, jhouli be cut of from 
fiich a noble Family.fnr/eii be that man whofliaU 
be the cutter off of the fuccepion tffi great an Hi- 
nortofuchan Honorable Family, Pialj72.I7. it 
is [lid. The name of Chrift fhould endure 
forever; f\\\3.h\iat aomint c)us,fo the words 
are,it fhall be begotren,« one generation is begot- 
ten of another, and jo there fhall be a faecefSion of 
Chrijls name. It is a moji blejfcd thing when in a 
Family there is a begetting of the name ofChrifi, 
and Jo it is left unto the Juccetding generatim, 
as the name of the Family^ is left imtt it: P liny 


The Epiftlc Dedicatory. 


mgly dear to God : And my Lord, although God 
hath made you exceeding inflrumental for much 
good to hk people, which is one of the great ejl blef 
fing$ under heaven jiet let not your Lord/hip refl in 
this: Gods Ti^arning to Solomon ^\ Kings 9*4. 
isveryobferVable, after Solomon had finijhed 
that glorious Temple for the honor of the Lord, after 
he hadajfembled all the Elders oflCrsLcl^to bring up 
the /Irk of the Lord with aU fokmniiy ^afttr he had 
madefuch an excellent Grayer before all the people, 
after he had offered to the Lord two and twenty 
thoufand Oxcn^ and one hundred and twenty thou 
fandfheep^ and in his rejoycing in this great work 
done to the honor of God, he made agreat Feafl 
fo aU the people /even days, and to them he added fe- 
Ven days more, andfent away the people with joyful 
and glad heaets • yet after this^ God fays to him, If 
thou wile walk before me as David thy fa- 
ther walked, in integrity of heart, and up 
rightnefs, rodo according to all that I have 
commanded thee^ then I willcftablifli the 
throne of thy Vxn^^omUhough the things that 
you ha\e done be gxeat things j yet I expeEl walk- 
ing according to all that I have commanded 

thee, or elfe all is nothing. It were infinite ^it^ 
and God forbid fo great an e<Ti\\^ ^^^ ^^"^ 

The Epiftle Dedicatory. 

way offtn jhotdd e^ver fianJ up , to hinder the 
blej^in^ upon a noble fpirit, and fuch wortfjyfer- 
•vices for the Church aiyou ha^edone, weUbe- 
feeming that true nohtltty of fttch a fpirit. 

Tour Hinor hath appeared much for the 
Honor, the Safety, Peace, Liberties 0/ fl!)« 
Saints and your Countrey ; and hom many now haVe 
their coujciences check them^ and (hamc is up- 
on their faces for that ba/e coltfarJiJe and rvUe 
time- ferfving, that the true mhdity of your Lord- 
fhtps fpirit ( /corning fuch bafenefs ) deltfvered 
you from. , God hath now appeared for his people 
more then cfver, in our or our Forefathers time, 
do you now appear more then e'ver for them j 

The Epiftle Dedicatory. 

mn^ That you might live to do God fer- 
vice here : God then [pared jour life^ and mu> 
my Lord, 1 befiech your Honor to^ifve me lea*ve 
tomindeyour iMdfhip of thefe dejires^ and thofe 
[ovenants you made with God ife<ver he rejiored 
you. Surely the Vows of God are upon you, God 
hath now put an opportunity intoyour hand tofuU 
Jilthem^ and all other you harve e^uer made unto 
\himy and now he expeBs the perfmnance of them 3 
now there are opportunities ofthatfervice that may 
draw forth aUthat nohility of your fpirit, wherein 
you may give tejtimony ofthankfulne/I for all mer- 
cies fo abundantly heaped upon you, and he faithful 
in performing of all your /vows, and hleffed he God 
for this opportumty : This is your honor, to account 
opportunity oflerfvice for God and his people your 
greateH honor upon earth. 

Go on and prof per y and the Lordrecompencedll 
that refpeB you haroefhewn to his fer<vants,and 4- 
mongfl others tomyfelf* Wherefore in duty to you 
I here prefent your Honor with this Treatife of 
MoCes hisChoice,lb^ic^ fventures to come tothe 
evieHif of the world for furtherance and encourage- 
ment in fuch ahappy choice, hlefjed with fuch a 
happy reward as the eye of Mofes in this his . 
choice was fixed upon '^ A\\i \xtva^\ ^^>^^^^^\. 

the occafion tt make an homrabU mention of your 
i{ame^ that I might tejlifie not onely to jour Ho- 
nor, but to all the world, my thankful remembrance 
and due acknowledgement ofyottr l^rdfhips un- 
deferfved refpeSis toward me ^ who am ande'ver 
P?all be. 

Your Honors in all humble 
and due obiervance, 

feremiah burroughs. 




The Contents. 

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

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

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

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

Chap. 1 1 . t^ffliSiedgodlinefs^ii tetter then delight- 
ful jvickednejSy i o5 

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

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

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


SUanfipered^ %y/^ 

ap.2i.Irfflru^$0Hs $$ thfe whore jr/nedin cpm- 
munion with Gods feofUj 29 1 

Chap. 2^.Howp)0t4ldGddspe$ple fo walk as t0 draw 
others in love with their communion^ 293 

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

Chap 25 • Whatfoever is but for a feaf on ^cannot fatis- 
fie a gracious hearty 7 14 

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

Chap. 27. Exhortation to feek after eternal things^ 

Chap.28. Howwejhouldknow how it will be with as 

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

well with us eternally, 340 

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

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

td condition, 3^ 

Chap. 3 1, what ufe there is to be made of the re- 
proaches the Condition of Gods people is liabe to^ 

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

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

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

Chap. 35. The dreadful evgl there is in reproaching 

the Saints y f^^k 

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


The Contents. 

jkeuldmake hU [ufferings onn, 431 

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

freaihes inthecaufe of Chnft^ 459 

Chap. 39. Thcrt is aghnous revfurd for ihtfeefle 

of God ^ 477 

Chap. 40. H Off far we may aim at tht recommence 

tf reward in tv /fat wedo^ 4S5 

Cnap. 41. what is this Reeemftace ef Reward, 


Chap.42. the diff'erences hetween that good were- 
ceivt hexefrtm Cod, and that we fjaS hat/e here- 
after^ 50: 

Chap. 43. The perftSiiontftht Mies andfetilsof 
the Saints in gfo'j, 5 1 2 

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

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

The Concents. 

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

the recompence of reward ^onfifts^ 606 

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

pertains^ 660 

Chap. 56- ChHfiians JhouldlWe and dye as becomes 

heirs of fuch a glorious efiate 69% 

Chap. $j0The great things of eternity to be much 

fought after, 706 

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

attained, qi-j 





Mofes his Choice. 



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

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

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

M o s E s ^ir Choke, 


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

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

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


Cap. I. 

Moses his Choice. 

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

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

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

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

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

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

6 J 

Moses his Chice. 





near to a true generous heart, then to be laid afidc, 
and to be denyed to b c ufcd in fcrvice. 

Sec ondly, it may be, if you bring your hearts to lie 
at.Oods djfoofe in this, hewillufe you the rather, 
and you (hall not be taken off ^ this may be the means ; 
of coniinuanceof you in his work. 

ThirdJy,if you go on vvith fuch a difpoficion as this, 
it is more like that God will blcfs your Ccrvice, while, 
he docs ufc you. 

Fourthly, or if you ihall be taken off for a while, 
and put into an affiided condition i wherein it fhaU 
not appear that you arc of any great ufc, (although 
fomcttoies fitferings arc the greaieft /w^'tf'J) yet 
youraffliiftions ihall but prepare you for higher ier- 
vice afrcrwaKis, asitdid inMofes .- How did God 
ufe hirn afterwards in great and high employments f 
few men that ever lived upon the carth,wcre employ- 
ed more for God then he was. The MagdehurgtHJtt 


Moses hia Choice. 

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


Chap. IL 

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

BUt for a more particular handling this verfe, 
lihall fii-ft give afhort paraphraleof itj (e- 
condly 9 ihew the feveral dodrinal conclufions 
contained in it. [^He ckofe^ Ch§jce notes a com- 
paring of one tlmg with another, and the delibo- 
racing of the mindc about the things compared, and 
at the laft a free determination of the will which way 
to go. Thus 2d0fes compares the^eftate of Gods 
people, and the plcafures of (in, one with another ^ 
he aeliberates in his mindc, which is the fafeft, and 
the beft way for him to go, and at laft freely, yet 
throughly and fully determines the cafe • He chofe 
rMher to firffer dffiilthn : he did not choofe dfAiSti* 
a» abfolutely, for affiidion in it felf is an evil, but 
rather then the fUafures of fin, afflidions are to be 
chdlcn : ^cb 36.2 1 ..BRhu charges ^oh^ that hie choCe 
fin rather then dffliSHon •, this cSo^ctv^^^^^'^^^ 


Cap. a. 

Moses his Chice. 

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


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

Mos BS bis Choke. 


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

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

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

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

G H A p. HI. 

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

FOe the firft : Gods })eople, although dear and 
precious in his cycSyyct they have ufually been 
an affliAed people in all generations unto this 
day* When God was making, his Covenant with- 
.Abraham^ Gen.i$. 12* at the going down of the Sun 
a deep fleep fell upon him : and lo, a horror of great 
darkncfs was on him ^ and ver. 17. 4 J moking fur- 
nace, and a turning lamp pafTed between his (acrificc, 
and the Lord tells him of the bondage oi hisfeed in 
'^SyP* The affli^d condition of Gods people who 
were to come from i^hrahamy was fhewn by the 
horror of darkn^ls y and the fmoking furnace : Afld^ 
..this is.ob(ervable, As at the firft great Proimfirthat 
^KS^madefor Gods choofia^ot ^ ^ci^ x^'^'ssS^^^^^ 



Moses hk Choice, 

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


M OS BS hi&Chmce. 


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

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



niu, non eft 
nm. Lu- 
ther i* 

Ecclefid eft 
hittts Cm 

Moses hit Choice. 

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

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

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

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

Nay, it isa killing crofsi i Cor. jj. 31. idjeiUHjy 
faith Sx. FmI. 

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

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


Moses his Choice. 


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

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

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

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

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

Cap. 3. 







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

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

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

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

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

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

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


M o s £ s hU Choice. 

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

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

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



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


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

Hiftories tell us, that Ifaiah was fawn afunder with 
a wooden faw 5 leremy was put into a dungeon,ftick- 
ing in the mire (as fome ftories fay) even up to the 
ears, and after was ftoned to deatn in EgyftyE^e- 
kiel was flain in Babjlon ^ UHscah was thrown down 
afteepplace, and nis neck broke., Amos vj^sdnit- 
ten with a clulx and fo brained : The Story of the 
pcrfecutions of the Maccabees propheficdof, Dan. 
11.36. and recorded by the Apoftle, Heb, 1 1 . from 
the 3 5 Verfe to the end, is exceeding lamentable •, 
the Texts (ays. That they were tortured^ that they 
had the tvyz\ of cruel mockings znd fcourgings^ of 
honds and imprifonment ^^ they vfcxc ftoned, were 
fawnajunder^ {lain with the fword, tvandxti. u^ wvi' 







Moses hit Choice, 

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

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

Peter was crucified with his heels upward, bccauTc 



Moses his Choice, 



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

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

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

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






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


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

Moses his Chotcem 

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

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

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




Moses/?;/ [kice. 


The cxampk f^^VitKentim !s as remarkabit as any^ 
hew.isfirll:wnclccd, all his joynrs being ftrcichcd 
out of their place ; then his body was indented with 
grievous md deadly wounds i then they tortured 
hisflcfti, by inking upon it with iron combs Iharply 
filed; and then they laid his body upon a grate of 
iron, opening his flcili with iron hooks, they feared 
it with fiery plates, fprinkling it with hot burning 
(jk\xs then they drew him into a dungeon, where th< 
floor was rpread ivith the ihar]->eft ihells that could 
be gotten, they laid his body upon ihetn, and fo 
left him mthou: all fuccor. 

Take an example of a jvowmw or two •, one Slattdi- 
m was itiitctably whipped, tortured by wildtf bcafts, 
tomicntcd,tihd icorchcd upon a gridiroii,and (hen put 
into a net, and caft unto the wildc Bulls to be gor?d, 
andfoflain. We wad of one EuUl/U ayongGcn- 
tleivoman, famous for hergodlincfs and conftancy. 


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

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

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




Moses bis Choice. 

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

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

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


Moses his Chrce. 

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

Chap. IV. 

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

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

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


Cap. 4. 




M o s £ s /?if Chice. 

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

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

1 . Sufferings in themfclvcs have no 

mvfi^^Hm ■■«ijia|j — -y. 

" 1^ . ■■ n il 1 ^ 1 ■ IMi lif H iP' 

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

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

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

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

lucifa CbrifUmuL fim ^[irfecuthuulUfitef^rtiif^ 


mejoucoj:cejJIt^ 0*ide9ciimfrtMcl 

nouhqumcttir. tjuiiifrohMdimjjdem exferimentif duri^ibmnon cmt^^H^ur, tufirir^ 

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

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

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

.H • 



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



Moses his Chaice. 

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

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

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

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


I- ■ 

Moses hit Choice. 

-•:■>%; -^ 



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


Anfw. I, 

Chap. V. 

The Ktdfons of the affliSfed efistt of Gods feofUyfrom 
thcmAlise of the DtvH Md wicked mtn. 

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

9i viderii 
rem tuum 
nimu /le- 

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



Moses his Choice, 

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

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

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

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




Moses bis Choice. 

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

Moses his Choice. 


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

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

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



'Ezck.» 6. 



Moses hit i hake. 

Cap. J. 

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

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

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

Secondly, if they can have advantage againft any 

one, who makes any fticw of Religion, they Ictflye 

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

Moses his Choice. 


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

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

Cap. 5. 




c. 6. 




Moses his Choice, 

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

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



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

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

FirlL ' in the continuing of his Church, and the 
profe/uon of h\s truth, notwithftanding all the rage 
of men and devils-, Gods power was fcen in preferving 
the bufli from being conlumed, though it were all on 
a light fire : to prefcrvc a fpark of fire alive, in the 
midft of thewaves of the {ea,and tokeep a light fct up, 
in the midfl of ftorms and tempefts, is a great work ^ 
there appears as great a power of God, in preferving 
his Church in the midft of fo much opponrion, not- 
withftanding their grievous affli^ions and perfecu- 
tions, as there did appear in the prelervation of the 
three Children in the fiery furnace* ElUh would 

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


■ s 



M o s E $J)is Choice. 

! Cbrifti 
^utm ftt" 

Hits y qudm 
fortif Do- 
minus Bci*. 
lie confer 

Tlwtcs S- 
timur quo* 
tier men- 

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

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

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


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



convert it. 
Lutb, r.&. 


Moses ha Choice, 


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

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


'cs funr ill 
^'icc cognO' 


iOU pTOdC' 

Aita cU 
aHcs qui 
fortcm fs 


Mor l.ij 


iAos Es his C hice. 

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


Moses his Choice. 


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

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

Cap. 5. 




MosE&bis Chice, 


''' \ 



inro croublc, they findc more peace, more alTurancc, 
more ftrcngth then ever they did bcfore,or then they 
thought they Ihould liarc done-, never luch fwcct joy, 
never fuch full aflurance, never fuch irfe of fiith, and 
patience, and love, as tn the forcft and ftrongcft af- 
flidions. This indeed is vciy rare, there are few that 
findc more good in their hearts in aftiiiflions, then 
they thought they had before 5 but where this is, it 
may be a fivect fcal to the foul, of the finccrity of" it 
ever after. When Corn ftands in the field we may 
giiefs whatit may yield, but we cannot know fully, 
till it come to the flail, and then it yields fomctinic 
more, though often Icfs then we made account of. 
When grapes come to be prcfl'cd, then is difcerncd 
what is in them. 

Fourthly, an afflided condition gives opportunity 
for much excrcife of grace, it calls forth whatfoever 
grace there is in the heart to the exercife of it. Mev. 



\ios Eshis Qhtace. 

that hcit is trinflated pnyer^ is a word that is uicd 
for inchantmcnt ^j^^^h bccaufc fuch \\ords 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 worcU . 
The graces of Gods Spirit arc the moft lovely tilings 
in the world in Gods eyes, and therefore God de- 
lights much to fee the cxcrcife of them. When 
(bices arc beaten, then they fend forth their fragrant 
fincU -, fo when Gods (cv/ants arc in affliftipns, then 
their graces (end forth their fweetneft, in the adivc- 
ncfs of xhcm : when the box is broken, and the pre- 
cious oyntment is poured forth, then it fends fonh 
its delightful favour s fo when the heart is broken 
with afSiftions, and the grace is poured forth, then 
they give a fwcet fmell in the noftrils of God and 
men. A tool that is daily ufcd, is kept bright and 
(hining-, and foerace, when it is moft exercifcd, it 
it is moft beautiful : The glory of the things of the 
world miniihcs in the ufc of them, but grace is ever 
better fov tiie wearing. 

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






, fAmt 

O' ttt 

, CbtiftiJ' 

M o s £ s hU Choice. 

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

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

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







^ HW c'i. 



, Chrvfcft 

Moses /jh Choice. 

lilte the Merchants, holdine up their commodity, be - 
caufe itcofttiicmdcar. All oppofitions, if they do 
not ovci'come, they ftrengthen that which they do 
oppofc : as water caft upon the fire it makes that fire 
burn hotter, that it docs not quench. Wind Hiaking 
the tree, makes it grow more fteady. Thus the tri- 
bulations of the godly, and the perfecutions they 
fuffcr, do oppofe their graces, but bccaufc they can- 
not overcome them, they ftrengthen them: As we 
read Pfalm 45. when the Church forfakes all, when 
ihc leaves her fathers houfc, and her kindred, then 
doth the King greatly delight in her bcauty,hcr beau- 
ty is great then, and exceeding delightful in the eyes 
of the Lord: C-*»f. 2. 14. Ow^^/ff-yf (fays Chrift to 
the Church) thy voyce is fweet ^ thy countemtnce is 
ctmely : letmekedrthyvoyee, letviejeethycounte- 
Mnee : Thisisfpoken of the ftatc of the Church, 
after her deliverance from great afflictions- after her 

praifes unt0 me ^(z\. 66. 12. We went thr$Hgh fres^and Op.6. 
through waters (fays the Church) iut tk$H brought efi 
m iuto 4 ipedlthj fUce. Thus God deals with his 
Church fpirituaily^by bringing them through the fire 
and water of afflicilions, he brings them to a wealthy 
place, a wealthy eftate.The Church oi luddh before 
the Captivity ^was as a Vine that brought forth wilde 
Grapes, upon whom the Lord refolvcd to command 
the clouds not to rain^and from whom he would take 
the hedge of his proteiftion, Efay y, but after the ca- 
ptivity ne /peaks otherwife ofit^Efaj 27.2,^. In that 
dzy fing ye unto her, a Vineyard or red wine (which 
was the beft wine) now the Lord will keep it, and 
water it every moment. I have read of a Fountain^ 
that at noon-day is cold , at midnight it gro^vs 
warm : it is thus with many, tliey are coldeft in their 
profperity, and the nights or afflidHons contraft their 
^ neat, and intends it : fire never bums fo hot as in 
frofty weather* The winter time of affliction, fome- 
times proves to be the moft fruitfijl tune of a Chri- 
ftiansJi/cj contrary to the work'of nature, fipr all 
things fcem dead then, and they ftouriih and grow 
onely in the Summer 5 but a Chriftians Winter is 
fometime better then his Summer •, grace flourillies 
and groAvs moft in his Winter. Our Benom's, fons of 
forrow, prove oftentimes our beft Benjamiusj fons of 
our right hand : the beft corn is that which lies un- 
der the clods in froft and fnow •, Paul rejoyced much 
in Onefimtis^ whom he had begotten in his bonds, 
Fhilem. 'uer. 10. Saftl in his Sermon upon the forty 
Martyrs,calls them the ftars of the world,the flowers 
of the Church. And Chryfo/fome upon K^ifs 1 2 . _ 
fpeaking of thofc who were prayii^ fot P«^r ssxC 

Mela: font 


ah tftli- 


AOj II. 

Moses his Choice, 

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

Moses his Choice. 

affli&ions many are : afHidions prove to ihem^ as the 
clay to the poor mans eyes that gave him fight. They 
that are affii^d^do better underftand Scripture, fays 
Lusher y but thofe who arc fecure in their profpcrity, 
read them as a verfe in Ovid. Amongft many others, 
this is one fpecial means whereby an affliifted condi- 
tion comes to be ufeful for the encreafe of grace, be- 
caufc in it the foul gains much experience y e3q>eri- 
ence of God and of his ways, exi)eriencc or the 
good there is in, and fairhfulncfs of his word 5 as 
wc read, PfaL 107. Thofe who go down into the 
Sea,fee the wonders of the Lord 5 much more thofe 
who come into tfie feas of troubles and affliftions, 
how do they fee the wonders of the Lord < they can 
tell their friends much of the wonders of the Lord to- 
wards thcmifol frael in the time of trouble cryes out, 
Hof. 8. 2. My God we know thee 5 now we know thee 
othcrwife then before we did : and experience of the 
evil of fin. It was afpcech of a Germane Divine in 
his fickne(s^ Cd/per Olevianus • In this difcafc I have 
learned how great God is^ and what the evil of fin is, 
I never Icnew what God was to purpofe before, nor 
what fin meant. When God (pake to ^oi out of the 
whirlwind, cdp. 38. he anfwers, C4p. 40. 3, 4. Behold^ 
I dm vile, vfhatjhattldnfwer thee? I mfflaj my hand 
nf$n my mouth. And experience likewfe of our weak- 
nefs, and the vanity of the Creature more now then 
ever, Pjal. 39. 1 1 . Wher^ thou tvith rebukes doe ft cor- 
rect man , thou ?nakeft his beauty to confume away iike 
a moth: fur ely every man is vanity ^Selah: he can then 
fey 5^r^i^,and that with a Selah, that every man is 
vanity. It is very obfervable, that of all the feven 
churches thatChrift wrote unto^ the fecond & third 


Cap. 5. 

J^/ trh 


fjcras lite' 

Tx mciim 


fccuri tr , 






Hoc morh 
jeftas J>€i 

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



e^ I Moses hu Choice. 

Cap.(5. 1 Chapters of tlic RevcUtiens^ there are ondy two. 
whicn he charccs no evil upon ; the Church ot Satyr- 
^ j »4, and tlic Church of I'hiUdelfhid .- and thcfc two 
iff^ [were cxercifed with much trouble-, as the Church of 
Smyrm^cap. i.p.isfaidto have endured muchtri- 
bulatton,and to be in poverty, yet Chrift commends 
her, and fays flic is rich : her poverty made her rich , 
her tribulations made her glorious in the eyes of 
Chrift. And the Church of Philadelphia, uf. 3. 
8, 10. flic had butahrtleftrcngrh^flic was inalow, 
poor, affliiSftt, contemptible condition ; yet flie dc- 
nycd not the name of Chrifl:, flic kept the word of 
Chrifts patience, that word for which fbc fuffered 
much, being ftrengthened thereunto by the patience 
flie received from Jefus Chrift. 

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


Moses his Choice. 


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

Cap. 6 

uabu divi- 
nitui difd* 
pliuam pMX 

fcne dixe- 
rim dormi^ 
cntcm CCH" 

Cyv. fer. 
dc lapfis. 



' Mttftm 

fefim Te- 
iifenti pi 


Fol. I J 7- 


Vnit tri- 
■ \KttUi (sr 


Kl o s E s ha Choke. 

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

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

M o s, E s his Chdice. 


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

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




Filii fu 

• •! 

Cap. 6. 

Moses his Qmce. 

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



Moses his Choice, 



Cap.6. . 


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

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

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

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

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

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

iohrk CQ- 

Hier. ad 
in ex It- 
um nuf- 

•m2joru fc^ 





itTTim in 
ttiict Hi 

1 ilium 

Moses his Choice. 

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

Chap. VII. 

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

^ ( 

Moses his Choice. 

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

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

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


Hon id boc 
nos dc Pd" 
ridifo vo» 

C'](CUy ut 

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

JJtUf i 

.fKc. 1. I. 
cap. 1 6. 

quo! qua- 
riiiiy fed 
lion uhi 
Confel 1*4' 


tAos ES his Choice. 


Mm mil R 
Jm, er<- 






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

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



Moses hiiXhoice. 

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

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

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


iit PctrOj 
Pccrits di' 


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



bjbn xtiu 
I Fx 

Moses his Choke. 

abominations of the earth. / have not, fays 

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

this, thjt it is withgut the crofs. 

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

Moses his Chwe, 



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

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

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






•ur i, dc9 
Bi rn« de^ 
clAinat. dc 

x^ev^^!^.TS^^>'**«5^ 1 



M o s E s />» Chice. 

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

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

Moses his Choice. 


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

Fifthly, what fliall become then of ungodly and 
wicked men-f Thus Saini Peter argues, i.Epift. 4.1 7, 
1 8. Judgement muft begin at the houfe of God ^and if it 
prfi begin at s^^n^hatjha/l the end of them be ^t hat obey 
not the Cojpel of God ? If the righteous fcarcely be 
faved^ where fliall the ungodly andfinners appear ? If 
it be done thus to the green tree, what (hall be dope 
to the dry i Behold, they whofe judgement was not to 
drink of the cup, have afjuredly drunken^ and art thou 
hethatfhallgo altogether unpunifhed?tho!^jhalt not go 
unpunijbed-^ but thoujhalt affuredly drink ofit^Ier./i^g. 
1 2 . certainly there is iliamc and confufion for yoy, 
there are tortures prepared for you. You heard what 
the Martyrs havefufrcred, but all that is nothing to 
the leaft fpark of Gods revenging wrath, when it is 
mingled with hatred : 

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

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





Moses his Choke. 

Cap. 8. 

Nan debt- 
nbii if fit 

f ■■ 

til, ut err 


ftfiem i 

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

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

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


Mo SE s hisChict. 



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

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

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

Thirdly , be fure to lay a good foundation, in a 
through work of humiliation : the more thou art 
willing to bear Gods hand in the work of humilia- 
tion for fin 5 the lighter will all the burthens of affii- 
<ftions be unto thee •, the feed that fell upon thefieny 
^r^i^W withered-, and although for a while it was re- 
ceivedipithjoy, yet when tribulation and ferjecution^ 
arifeth, by and by he is offended, Mnt. 1 3,2 1 . Mark 
the expreilion of the Holy Ghoft there , by and by ^ he 
is prefently offended , and all becauCt thctc v^^s tvQx.\. 


7 imcQ ctr* 
vkem lie 

fjLU locum 
Sfotba non 

T«rtul. dc 




Moses /»» Choice. 


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


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

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

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

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



Cap. 8. 

Moses hk Choke. 

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

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

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

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



riK ful- 
nefs- of 
God i\(' 


Moses his Choice. 



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

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

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

M o $ E s bk Choice. 

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

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

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

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

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

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

G fowv\ 







The fuf- 
, fnings of 


M o s E s ^u choice. 

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

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

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

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

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

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

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

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




idfferfm in 

Cbrifto iU 

^puffffintfl, icrciil.dciu^iiifcrlccn^ 


_ ■• - ^_^^ 


MosEihis Choice. 


much, to become the Son of man, how much 
more Ihould we be willing ro empty our felvcs, that 
we may be the Sons of God i Worthy is the Lamb 
rhar was flain, he is worthy of all honor from us, 
who being Lord of all, was content to be in the form 
of a fcrvant,to fuffer for ns,and how can wc cxprcfs 
our honoring of him.ourrcipeft tohim,bed,er then 
in being to fuffer for him ^ I have read of a RemJn 
fervant, who knowing his Maftcr was fought for by 
officers to be pur to dcath,he put himfcif into his ma- 
ftcrscloaths, thathemightbc taken for him, andfo 
he was,and was put to death for him : whereupon his 
maftcr in memory of his thankfulnefs to him,and ho- 
nor of him, crefted a brazen ftatuc. Chriftwhovvas 
not a fervani,but our Lord, yet when he faw we were 
like to dye, he took ujwn him the form of a fcrvant, 
he came in our Hkenefs, that he might dye for us, and 
he dycdi he requires not us to crc(ft up brazen ftatucs 


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

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

'• ^ Cbryf] 


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

kenderif ? 
career is 

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

TiUifft cum Fbocionc mori f 



MosBS his Choice, 

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


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

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

M.O SE s Ihs Choice. 

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

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


dU tjmei 
ig, iu uti. 

^iiur JitM 
Urn feSc' 

nncii 1 

•Tt hiMt 

■nm jut 

JftTt to. 



tHi fin ftr 

Moses his Chtace. 

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

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

Moses his Choice. 


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

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

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




Moses hi) Chaici. 




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

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

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

Moses his Chice. 


if Amorc 

Icfxntu in 

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

Tenthly , Did you never fuffer affiiAion in your 

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

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

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





1 9^ 

Moses his Choice. ' 


iliat myftcry of Chriftian contcntation. Say with 
thy Savior, Shall not I drink of ihjt cufm) Father 
hath given mt tg drink ? It is Gods appointment, 
that his people llioiild beinanafflitftcd cllatcinthis 
world i it is the cup of my Father, andlhall noci 
quietly, and contentedly drink of that cup-T Now 
thou haft an opportunity to manifeft the power and 
excellency of thy grace, to flicw what thy grace can 
enable tlicc to do^ftvencth of rcafon wil go tar.in qui-, . 
etiiig and calming of the heart under afllidions ; but ■ 
grace furely, where it is true, will go farther. ■ J 
It is the moft unfeemly light in the world, to fee|J 
a murmuring frcttingCIiriftian-, if thy God,if Chrift^H 
if Heaven were loft, it were not much to fee wringingJB 
of hands , and (inking of heart -, but to fee this uponll 
lofs of a few outward comforts , upon enduring of a W 
few outward afflidions, this is a moft unfecm]y,a vile H 
and an abominable thing in thee. S. Augnfii»e i^afl 


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

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

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







MosE&bis Ckiuce, 

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

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

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

Moses his [hotce. 


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

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



Moses his Chice, 


■ ' Horn T de 

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

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

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

Moses his Chwct. 


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

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



C H A p. X# 

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


THe fccond point is, tAat God f^maimes rives 
mcked men fleafure in the i94ys of fin, msilefi 
hefuffers his ownftople to endure much affli- 
Bion. The Ifraelites make tne brick, and arc under 
fore bondaee, artd the Egjftians dwcU in houfcs, 
living in jdlity and mirth. Thus it was with Elijah^ 
he mufkfijeforhis life, and live in caves ^ and be fed 
hj ravens^ YfhWe&four hundred falfe prophets are fed 
aetkioufy at ^:^fls table. Wnile the Kin^ and 
Hmtanms drinking in the city, Shujhan is in per- 
plexity, >Ey?^^r 3. 15.55^ fays ot the wicked, 5rA<<^ job n. 
ifrejfake the tifMr/land harp^and-rejojce dt the found lo- «J 

u ^ 


Anfrf. I 
Why (he 

Moses /jm Choice, 

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

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

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

M OS E shisQioice, 

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

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

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

Cap. 10, 


^UJIIIU tft 

'ibil cli 

nict qutm 
diva ftttt 
projitit u 

Lutk ii 
Gen. cop. 

lob 11. 


Nulla vt' 

"J -Bern. 
Traft. d( 

imaxdv res 
iioxiif fuot 

ifai, hj. 
Undo rjfife- 

Atiauft ti 


M o s E s few Choice. 

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

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

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

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

Cur imfti 

tetitur cur 

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

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

godly men objefting thus. Why do the wicked re- 

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

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

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

n§bk €$r9' 

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




lil iuveBi- 

ir hijiii- 

itfifi utf^ 

lim tmni 

M o s E s i[>M Choke. 

tormented, and they are comforted- Time is at 
hand when that Scripture fliall be fulfilled, Bfay 65 . 
13,14,. Beholdy m) j'ervdmsjhailtat, and u jh*Ubt 
huH^/f-^my fervsnts piall drink^aadye jhill be thir^y.^ 
My jervdnls (hall rejoyce, and ye jh*ll bejlhamta^ 
myfcTVAnts jhall fing for joy of heart, and ye JhaB 
cry forforrorv of heart t and pall hotft for vexation 
of (birit. 

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

Luther in 

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

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

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



ru HjuikB 
(cram ad 

tut urn no- 
AUM, feli' 
gmk v/. 
fwiy tenid 
mbi vide- 
tur iuflu 
cm to cut 
fiibil m^ 

nit idyeffin 
de. Frov. 




Moses his Choice. 


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

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

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

Moses hij Qhotce. 

hcfcways. It is reported of one ^jMjrogenes^ 
tn great gifts were (cnt unto him, he fent them 
k, / onefj defire this one thine At ywr LMafters 
\dy iofrdy f^rme^ thdt ImAybefavedfor eterni- 
Now in thefe ways of godlinefs, I fliall walk 
h God, I fliall have peace of confcience, I flaall 
c that I have in love, I (hall enjov communion 
h the Father,\vith Chrift^and with tne holy Ghoft. 
1 1 (hall be fafe for eternity ; furely there can be 
evil that can counten^l this good, whatfoever I 
itr, whatfoever I endure in this world, yet my 

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

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

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

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







V J 

M o s fi s his C/jfflce. 

Cap. 10. 

p. 4o«, 

Jii. Or J 
!»vi: it, 

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

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


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

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

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

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




Moses bit Chuice. 

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

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

Moses his Chke^ 

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

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

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

Secondly, it hath been the care of all Gods deareft 
fervants to keep down their bodies, to deny content- 
ment to thofflelh, 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 •, and the time 
when he had his moft heavenly njifitms^ he ate no 
pleafant bread, acither came flefii nor wine in his 
mottth^either did hs anoint himfelf at all.You know 
the mean provifionthajt/^/i^/i the Saftiji, (facforc- 

1 a TOWCvcx 

Capa h 











Moses his Choice. 

Cap. 1 1. 

runner of Chrift had, his fM-cxvaslocufts and tviUe 
henty^ and yet there was nor a greater born of a pt$~ 
msa before him. St. Fdul wis careful (o heat dowm 
hiifmdy, to club it down, eventtll it nas Hackaitd 
i/cip, fo the word iignitics. T'/Mrj/jfry although he was 
fickly, yet would not take hberty to drinks little ^ 
Tfitte, but oaelj rvatir, till Paul wrote to him -, and in 
that liberty there was but a little granted, and thai 
fer his (tomacks [akt^ and his often infrmtties, not for 
his liilis fake, and to maintain riotoufncfs. If I (liould 
tell you of the mean provilion for the flclli, that ma- 
ny of the i_-^»f(f«f^ whowcrc the moft worthy in- . 
ftrumcnts of God, the moft eminent in all true excel- 
lency, were contented withal, and that bcfoie the fu- 
pcrftition of ytf/ifry prevailed, it would be even in* 
credible unro you. 
£j)// in an EpilUc to /«/«» mentions the mean fare 
he and others with him lived withal, he ate no flefh, 


Moses his Choice. 


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

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


fiiUt ti 

icaiM li 
cibun Ml 
lai vcCu- 




Cim quids 

fei Piai&- 
nem. Unit 

-it 14RI4/ 

M tlti 

Miter fi * 


Uuden er 






urn. Ucrn. 
ieord-fit. ' 




til KtK 


Uf fu<l« 
~ volufiitk 

TcthJ. dc 

rutt (M 

vtvii f c. 
MWrc(.- /*' 




Moses his Choice. 

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


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

What good is there in having a brave fute with the 

plague init«r Is not plain nifletor leather better 

chat is free i What delight is there in feeding ujpon 

dainty diflies fwcetly poifoned < Is not mean wnol- 

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

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

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

more furioufly then in water : Poor men who are 

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

their poverty 5 and rich men who are wicked, have 

Gods curfe mjngled with the wine of their profpe- 


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

mnU KS" 



Mfi9S. Q* 



CI. A\.ih. 



Bafil de 
Inglnv. ft 


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



mitim ft. 


in Villi tt .■ 



»i iibtti- 



Htmt tft 

j^m Ro- 
lf tK hiti- 


in Lacon. 

M. Tul. 

nnvtfsi in 
ru»m if- 
'"'- bemiuJi 

Moses his Chke. 

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

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

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

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

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

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


T; ~ 

M Q s Es his Choice. 




eft dquA 
fulfi quit 





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

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

thcmfelves to pleafures,. they feek what they can to 

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

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

ter abomi- 

buA s frofm, 

t€f qHOdt 

qudd im* 


Moses his Choice. 


•■i wilt fmi 
mrjm w- 
•» (arum 

virtm 'Kin 
Mrjt nil- 


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

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

Moses hit Choice. 

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

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

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



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


fimt Cbri'^^ 

lix CkryC 

.{q Mif lyr, 

Scim 7. 


CreJi; mib, 

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

omnci jHU 
Bcr. .le 

Moses his Chice. 

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

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


Moses his Clmce, 



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

A fourth argument. That no man Avould fo prize 
their pleafures in bclly-chear, as to be willing pre- 
fentlytodye, that they might be filled therewith-, 
for the pleafures of the minde , many have fo 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 comefo near it, as 
to learn the nature of it. Thus Heathens covld argue 
againft the flighrnefs and vanity of fenfual plea- 
lures, and the folidnefs and excellency of the plea- 
fures of the minde. 

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

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

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

For the firft , The fafhion of this world paffeth 



The flini. 
:V of fen- 




M o s £ s his C^foice. 


au-ay, and tlic luft ot it ■, it docs not oncly pafs away 
at the Uft, but the luft of it pficth away, bcfopc 
the tiling it fcif begone. Although at firft fcnfual 
tilings delight, yet within a while they come to be 
ul'ed as ncccirarics, not as delights ^ the delightful- 
ncfe is o\er, and yet they cannot be without them ; 
in this, fuch arc more mi{erable then other men, for 
thofc tilings that are fiipcrfluous to others, arc ne- 
ccflary to them. The more things a man wants that 
he cannot be without, the more mircrabic he is. It 
is Gods infinite happinefs, that he hath need of no- 
thing out ofc'himfcltrand the Icfs need a creature hath 
ot any thing out of its felf, the nearer it comes to 
happmefs : all their pleafurablc things do but Icrvc 
tomakc uptliatimperfciSionin tliem, which is not 
in others ; their pleafures now arc but to lielp againft 
the difcafcs of Nature, now thcCc cannot be Co 
delightful as the true natural delights , that 


Moses his Chice. 

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

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

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

Cap. 1 1. 



Moses hist hoke. 


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

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

Moses his Choice. 


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

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

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

Secondly, V^hzx t ime tp as f^ent mihtm. 
. Thirdly, How farthyi^^^ririv^/r^w/ upon them. 


Moses bis Choice. 


Chap. XII. 

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

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





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


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

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

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

ut there is an infinite oniftake in this ^ were it that 
ds fervants did propound that end to themfelves, 
. had no higher then that which other men have, 
Y would mlft as well as they s; but becaufe they 
e a higher end, therefore their thoughts in wif- 
n are drawn out about that : As St. Panl faid, 
>r. 2. 12. We have not received the fiiritof the 
7^-, we c^nnox fhift and plot in the world ^ but 
have received the Spirit of God, that fpirit that 

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

■ K 3 totPLt 

Gap. 1 2. 





M OS BS hisChoicei 

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

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


•MxiiJses UsCiKkg. 



Cap. 1 2. 


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

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

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

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





Cap. 12 

Mo s s. s hif .Choki. 

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

Moses his Choke. 


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

V« fS^k I 

M o s E s t/r Choice. 

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

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

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

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



Cap. 1 2. 


Moses his Choice. 

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

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

Moses his Choke. 

well at thy hands now. ^cr. 2. 2. / remember the 
kindenefs 0f fhj jouth^ artdthe love of thine ej^on- 
fals, rvhen thou rventefi after mc in the mldernefs . 
God takes it kindcly, that men will choofc him and 
his ways inafflidion : if there were always profpcrity 
in the ways of God, it were nothing, but when it is 
with afHi^flion, it is fo much the more an argument of 
thy love to God, and thy fincerity* and therefore he 
takes it fo kindcly . Blefs God for it •, and blefs him 
the rather, becaufe he hach begun with you betimes: 
If the Lord hath given you a heart when you are 
yohg to make this choice, what a great mercy is this-f 
what abundance of (in dooS'fuch a one prevent f If 
one that is yong^ goes on in the ways of Religion, 
though he fuffers much in the familywherein he lives, 
his brethren fcorn at him, and his Parents hate him-, 
yet he hath caufc to re Joyce, and blefe himfelf in the 
goodncfsof the Lord. 

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

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



Cap. 1 2. 



Moses ha Choice. 


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

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

Moses his (^hoice. 

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



Cap. 1 2. 

Cap. 1 2. 

Moses bis Choice. 

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


M OS ^ s hisChoke^ 

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



lut non 

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

L to 



Sinuiu A- 


hiJit (n/j- 
•tat mil- 


fr Ji ft irpoTt 
lUijuS h- 

■ jUrc. 
Lutb. in 

:. }. 
Pitrkh. p 


Moses hit Chict. 

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

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

fupper that coft three hundred thouCmd Crowns. 

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

was fervcd with Two thouland forn 

Moses his Choke. 

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

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


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


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

L2 A 

k^a illi qui 




qiundo vh 

ta. Bern. 




Moses bis Choice. 

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

Moses his €Jf$ice, 



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


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

of it... ■ ' ■ ,. ;- -. : ':.,.. 

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





k trrjvien 

Moses his Chke. 

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

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

L 4 ^'M^ 


TtVXTJL luXtt 

(^ crapu' 
II, 0»f- 
ibm gu 
itu eJUin- 

quit , q i 


Licitii fc- 



Moses ha Choke. 

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

Moses his Q) nee. 

Ml I 

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

Again^fourthly,thofe come under this rcprehcnfion 
ef making an ill choice, who have had fomc ftirrings 
of the Spirit of God, fome workings of their con- 
fcicnces,. that their way hath not been good^ and 
right, and thefe have been but for fomc time, after- 
ward they have given themfelves, and do give thcm- 
felvcs too too much liberty inlatisfying tlic flcfh. 
Thcfe are like the Ijraelites , of wnom wc read, 
Exodi 24..1 1, according to the note that foine have 
upon.this placc> 7 key farv Gad:^ and did ea,'^ and drink • 





M o s E s /?» choice. 


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

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

Moses bit Choice. 




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

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

Mifcry of 




Moses his Chaice, 

Cap. 13. 

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

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





Cap. I J. 

Moses his Chme. 



A'ho arc 



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

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

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



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

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

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




MosEshis Choice. 


ihew mc to be wonhv, that thou fliouldft have giver 
fuchatcftimonyof thy relpeifl, and honor tome, as 
to be willing to p:irt with (uch empty, poor, flight 
things, and to fuftr luch poet little things < When 
God iluU bring th« Saints before thee that did make 
a better choice, and thou flialt fee them to be in a 
mod glorious blcflcd condition, and thou thy fclf 
caft off for ever -, how will this confound thcc ano- 
ther day ■: Confider of this, you that have made ar 
ill choice, now while it is time i confider of the evil 
of the folly, ofthc danger, of the curfcdncfs of that 
choice that you hare made, in that you have chofa 
rather to give content to your flcfli, then the ways ot 
godlincfs. Wherefore for the following of thisinj 
word of exhortation. 

Chap. XIV. 


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

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

not God eiven vou immonal foulsf and are they not 


Cap. 1 4* 


Moses hit Chice. 

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

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

Moses his Choice, 

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

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



J ii 



luTianr | 

ibl UtilU ■: 
■.i nntH' t 

tine, fel 



ii r/f, «i 



ban viu 
g4uJcre gt 
it If XT 
profiler ft 
OomhCjif- ■ 
"1 cjl ct iin .. 
ficrJ.Au[ ' 

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


Moses his Qioice. 


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

Wc read of Cajm the Emperor, (Agrippa havii^ 
fiifFered Imprifonmcnt for wiiliing him to be £m- 
peror) that afterward when he came to be Emperor, 
t lie firft thing he did was to prefer \^gripfa, and 
gave hima Chain of Gold, as heavy as the Chain 
of Iron that was uponhiminPrifon: Andibif any 
do futfcr for God, do you think that God will let lutn 
lofe by him < Suppofc you have a Ser\'ant about 
your bLifmcfSj and he fuflers much trouble and op- 

Moses his Choice. 

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

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

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


i ^ 


igtTuii ! 

(^ fun ■ 


^■ittJiS e- 
■iti cjieiei 

IMtniM i 

■ne. vert ii 





mxitiut . 
" jirlt ft- 
Unit in If 


Op. 14- 

Moses his Choice, 

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

Moses his Glwce. 


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

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

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

M 3 and 


Moses his Choice. 


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

Moses his Choice. 

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

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

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

M 4 yon •, ' 

I \67 

Cap. 14. 




Op. 14. 

rtercy 1 ■ 
ell linncri 

M o s E s /jij Choice. 

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

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

Moses hU Choice. 

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

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

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

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





Cap. IS. 

Moses his Choice. 

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

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

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

Moses/;// Qhoke. 

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

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

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

1 is it < 

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

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

dcliglits 1 





The pica 
t Gciis 



Cap. 15. 

Moses his Choice. 

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

Secondly, they arepleafantncfs, becaufe in them 

M psE's ins choice. 


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

It. K > 

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

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

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

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




*! r 



■ •. 








•■■.•>_ » V 





Moses his Choice. 

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

Mo s £ s his Choice^ 



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

, « 





nicati ng 1 ^ 


Moses l?is Choice. 


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

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

Moses his Choke. 


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

Seventhly 5 ways of godlinefe are the ways of plca- 
fure^bccaulc the principles of thcm.aU.is lo^c : what-* 
foever comes from love jhath much delight and plea- 
fure, and the principle of every way of God is love : 
God would have nothing from us but out of love, 
and that may carry us unto love of God himfelf, and 
ihzilove by which the heart is carried untp God, is 
the chariot of love : There is a fweet cxpreffion for 
this that we have in Cant. 3. p, lo. the eftate of the 
Church is fet out by Solomons making himfelf a Cha- 
riot of the wood of Lebanon :■ He made the Pillars 
thereof of filver^the bottom thereof of gold ^ the covet- 
ing of it offurfUj the midft thereofbeing favedmth 
/tfi/^.AftrahgecxpreiTion^thatthe midft of Chariot 
Ihould be paved with loveit\\t chariot whereby C^r;j? 
docs carry his people up and down in the world^.and 
bring them to hjmfelf , is fiK:h a Chanot , as the 




I « 




Moses his Choke. 


midft thereof is paved with /wf. Atxhej'ver. he 
rpcaks of the teeiof SoUmon^ and here of his Chsri*!^ 
Divines interpret theft twoplaccs, his btdtoOix. out 
the reft and glory that the Saints Hiall have mth 
Chrift eternally -, and the Chariot of Selom$n,thx. 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 thoft 

Eighthly, the ways of God arc full of pleafantnefe, 
bccaufe they arc fuch as are Jeltghtfal to God : Now 
they muft be pleafant, when they are fuch as God 
takesdclight in, theyarcfuchas the Church knows 
Chrift takes much delight in. What admirable ex- 
preflfions hath that Book of the CdttticUs^ of Gods 
delight in the graces of his people, and in the ways 
of godlincfs < Now there is no man loves a friend. 


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

Tenthlv, Further, ways ofplea(antne{s they are, 
becaufe tnat Religion does enable them to draw out 
more delight and pleafure from the creature it felf, 
then any other pombly can do •, there is no principle 
that can enable to draw out delights from the 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 carfial 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 fome- 
what more in it to a gracious hcart,then a natural de- 
light •, as it was with Mdnnd, when Mdnnd fell, there 
was a dew that fell together with it -, and fo with our 
meat, and drink, and clothes,and eftate, and delights 
in the world ^ it ii true, they are Manna, and we teed 
upon them as the carnal Tfraelites fed upon Manna^ 
but wc do not fee the derv • a carnal heart is not ac- 
quainted vnxhilic dexp that fals with the Manna, but 

N 2 thofc 


Moses his Choke. 


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

■ ■ — -gt^WB J III 

Moses his Cheice, I i8| 


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

rcjoycc in. 

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

N 4_ prin- 



Moses his €bme. 




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

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

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

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

Moses his Choice. 



31 Aitd 

it ttf Ber. 


irfly, in the work of humiliation there is much 

r, bccaufc the foul hath much delight inlook- 

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

mourning to be delightful, what docs it make 


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

hard things that Gods people do meet withal 

ways of godlinefs, and the ways of godlincft j, 

icm upon fuch things as caufe them to meet j 

fore temptations and trials here in the world ^ 

:hen can the ways of godlinefs be fo plea- 

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

ondly, thefe being hard to flefh and blood, 

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

:ft improvement of all our cftatesthat can be, 

ieheft teftimony of giving your relpcft to God, 

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

t if God And glory rejteth upon the foul while 

induring fuch things . And how oppofite is t hy 

, and what difiference between Chrids heart and 

/ Chrift bids you leaf for joy r- when you 

with fuch things, and you thiiUc they take away 


But • 






Moses his Qhoke. 

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

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

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

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

Moses hit Q)cke. 187 I 


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

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

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

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

oil I 







Moses hk Choke. 

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

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

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

Moses his Chmce. 

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

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






M o s E s i^» Choice* 

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

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


M o s B s his Choice. 

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

How fhall we know the difference between natu- 
ral fdeaiantnefs in a Chriftian , and (piritual pleafant- 

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

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

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









nefsj and 





Moses his Choice. 

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

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

Moses his Choice. 


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

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



felves, 1 


^ w<wk 



Moses bts ih&ke. 

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

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

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

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




Moses his Chtke. 

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

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

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

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

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

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

O 2 then 






's in the 
V* ays to 
cufe dc* 



Mofes his Choice. 


Gha.?;. XVL 

tA4itgh*tniv grt4/ afjiiiiitft. 

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

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

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




Moses his Choke. 

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

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

Moses hisQmce, 




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

outward means, are, 

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




heart fees 

To much 


in Gods 






Moses hU Choice. 

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

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


a - - - , 

M o s E s ^w ChTice. 

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

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

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

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





blinde \ 




Moses his f foorce. 

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

Mos B sh'tsC^kei 



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

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

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

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



Tiic faints 
near I ela- 
tion to 


Moses his Choke. 

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

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

■hcrcforc of agreatBafon of gold, inwhich he and 

M o s B s his Qfjice. 


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

P wQL 





' fimtnJirc. 
fkr it HI ill- 

■ er />"«'- 

' WtfoKjl ' 

Moses his Choice, 

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

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

Moses bis Choice. 

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

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

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

P 2 vcr 

;The tt/c- 
fktncfs of 
Gods peo- 
ple in the 


Moses hit Choke, 


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

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

Moses his Choice. 


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

P3 a^ 




Op. 1 6. 



Moses his €hoice. 

at Gods people, it'wc could fee into their btrforos, 
do roniEtimcs bids them, andwifti that their condi- 
tion \vcre fuch as theirs fliall be : As S^Udm mftied 
he might dte the dtiuh of the Righteous^ and 5F«iiw 
tl\e Baptifl, thoieh he was mean for outwards, yet 
Nerod reverenced Iiim, bccaufc he faw fomc glim- 
merings of the excellency that was in hitn : And 
that is obfcrvablc that wc have of ^iJi/ft Kingot' 
//Mf/, I Ki0gs 15. 14. he was a widccd man, yet 
when he COOKS to f/z/o-f, and fees the Prophet nw 
ft dye, fays he, Omy father, wy Ftther, the Cht- 
rjfitscf Ijratl, A/tdthe Hor[emtHthere$fl thisistbc 
(peechof one that was ungodly, he had a reverend 
cfteemof £///i<, and it fcems he walked fo, asht 
gained mighty dieem from wicked incnjos in zKii^. 
3. 12. three Kings came down to the Prophcr O 
fjwak with him, they do not/fWtbr him -, True icis. 

Chap. XVIL 

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

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

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





Moses his Choice. 

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

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


Moses his Chwce. 

Op. 17, 

ml^n^ fi- 
lm, fcAc. 

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


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


M o s B s his Chuce. I ^'9 

judges of thofe evil thoughts i that is, to judge ac- Cap«i7- 
cording to them : Some render it thiis ^ and are Mt 
judgis of evil thoughts i And fo the negative, that 
is joyned xpfMtAh is to be applycd ^Ifo, to become 
judges of evil thoughts; Have you fuch evil thoughts 
as tliefe, and do you not judge them to be evil < No- 
ting there is fo much evil in tnem, as it is to be Avon- 
dered, that any (hould have fuch evil thoughts, and 
yet not judge them to be naught. 

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

Firil, own them, and be not aihamed of them, be- Anf^. 
fore your braveft kindred, for they are precious tq i . 
God and Chrjft, and if you be afhaqicd of them, 
you are afljamed of Chrift himfeif , and it is juft 
Chrift 0K>uld be adiamed of you another day : Are 
they the gk>ry of God, the trcafure of God, and 
tlie portion ot Ood, and the peculiar ones of Qod, 
and lliall you be afliamed of them < O no, but thofe 
whom God honors^ let us honor-. What rule can 
we have better for our honoring of men, then that 
honor that our God puts upon them i It is given as 
a fpecial reafon, why the King of B4byl$n fent Am- 
bafladors, and a prefent to Hi^ki4h, after he had 
been fick, to teftine his refpeft to him, and to honor 
him,becaufc he had heard, how that miracle Qf tlic 
Suns going back was for him, as a fign of his reco- 
very •, The Sun m& the God whom the Babylonians 
worlliipped; now becaufc their God had honored 
He^kiahCo much, the King of BdyUn would ho- 
nor him likewife. Ahnhnfis m 2 Kings lo. God hath .'- ^ ^ 
•wroiight great tilings for his Saints^ whereby he hath 
put muicii honor upon them, he hath owned them be- 

!!■ II 


Moses his Qyyce. 

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

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


M o s B s his O^ce. 




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

• IfyouhadagradotssheartjifyotiiaivoAcofGods 
Servants go on in the -my ot God, and fufifer in that 
way, thougb he had^failed in < fomc pacdffukiiSy ybu 
wotdd pafs chem By, and not be itaoy to take idvain- 
tagev to ^ak agiainft him For them : If amaacfo 
plead for the Kwg, every circuixiibance is not taken 
up, and aggravated againft him ^ ami fo for thofe 
thatare: for God^ csKiy cinrum^ahcr fismld; norto 
aggravated againft them : it is better lor one to be 
forwatd in Gocb caufe^ though he fhould fail ib fome , 
circumftances, then to beinkinvarmt if a manrbd go^ " 
ing earneftly^and do fail fiocwardi^henrc is not.fo' muck 
danger in that, as to M backwani : fo a main) tfaatib 
fonvard in that which is: good, thongfa he may cdrry 
fome things indifo'eetly,^ and fofltt ibaiewhar that 
way 9 yet his fall is«butR>rmcd> and there is not fo 
much danger in that, as in a time-ferver, andapoftatc | 
thit i^ backward*) he^iAayfaMKidtf.'hi6 oweki' Abd 






Moses hit Choice, 

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

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

M OSES his Choke. 


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

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

Q^ ... „ by 




M o s £ s his Cfe^V« 

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

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



Moss t bkChbieii 

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

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

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







Moses hU Cboke. 

Cap. i8. 


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

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

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

Secondly, they holdout the honor of God in the 
world, in their liiffcrings. they are Gods witneflcs •, 
Ijaiah 44. 8* They ^dndjor God • in appearing there- 
fore for them,and their caufe,ye appear for God him- 
felf: the caufe is yours as well as theirs, if God be 


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

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




Ai arof 

dorATCy AC 

icm caul- 

cp. J. 


Moses his Cimce* 

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

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


M o s B s hh Choice. 



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

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

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

■ 0^4 of 





Moses hisCh(»ce. 

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

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

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

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

with Or. t 



i -J*- 

Moses bU Chice* 

with many thrcatnings, terrors, and it was great dan 

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

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

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

Moses his Choice. 




Enftb. /.4 
c. 4. 

making eloquent Orations before the Emperor for 
them : and another ^^uadrdtu4 Athenicnjis ^ when 
Adrian came to Athens y he prefcnted a Book to him, 
pleading for Chriftian Religion 5 God bleffed the. o 
endeavors of thefe much , for the moHifying the ^^\*,\g 
Emperors heart towards the Chriftians. 

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

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




Moses his Chice, 


will be, now you have an opportunity to witncfi tot 

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

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

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


Moses his Choice. 

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

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

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

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

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

hearfcd in the ears ot lojhua. 



Cap. 18. 


Mo $Eshis Choice. 


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

Thirdly, Tbc Lord twcara that he will^-Jv^ww 
ivith Amilck Jrem gen*rMi0n t« gentratit/i^ all thcfc 
£xod. 17. 14, 16. 

Fotirthly, GoJs angiv (or many years 4fter coMin*- 
cd.i^dtj}Jl AmMek.^umb. 24.20. Ha Utter end (haS 
bt^ ihdt he ftrijly for ever : andDeMt. 15. 19. Mvfes 
gives a charge, that after //r4e/ w.ts poflciTcd of his 
inheritance, that hemuft blot out the remembrance 
of Amalek from under Hca^'cn, Thott/hajr nttfarjei 
it. Andfiarther, although at the ;fr^, when Amttisi 
came ^ainft ifraei^ there w-as a great ilaughcer of 
thein,ycE more then four hundred years after, i Sam. 
1 5. 1. God fays, He remembred what Atmlek did t» 
Ifrael^ and gave a charge xoSmI to go andfmitc 
them, andutferly todejiroy all they hid, not to fparc. 

^ "~ — ' 

Moses his Qhoict. 

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


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

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


Moses his Chake, 

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

I AtHverj ferediJ^Uafedwiththe Huthent faystl 
Lord, Zdch. 1. 15. Wherefore '. 7hey helped ft 




M o s fi s few Choice, 

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

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

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

Moses bisCJjoice. 

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

G H A p. X IX. ' 

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

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

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

R 2 there 



Cap, 19. 






Moses his Choke 

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


Moses hU (^hicf- 

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

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

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








MosEshis Choice. 

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


Moses his Choice. 


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

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

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

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


• 1- 



Op. 19. 


ftUTCi CT 

M o s E s /^ij Chixce. 

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

Sixthly, no communion fo comfortable in rwarrf 
of tjicit faithful ncis, they dare truft one anotner. 
They call thcmfclves brethren, and they will dyt for 
another, fays TertnUtan : the men of the world ery 
out, of aU men I w$nU »ottrii^ thefetiat are ff^ 


Mo i^shisClmce. 


eatdeal, to be where that is. Im^udah u 
Mifj 4»d bis ndme is grtst i» Ifrdel : he hath 
>y others, but his name is great in Ifrael, in 
'rch'y wliat a comfortable thing is it^ and 
^ and worth the enduring of much, to have 
idcsof Gods people joyn with one hearty in 
out the praifes of God, (itting at his Table, 
before him, lifting up the name of the great 
making his praife glorious : When the ^Saints 
hercd together for this end^in this woik^Chrift 
! prelent with them, praifing God^ he )oyns 
icm in this work, Heb, 1. 12. Jnthe fnidfl of 
uch wiUlfrdife thee . this is fpofccn of Chrirf, 
otedout otPfdL 22. 22. which is prophetical 
ift : who would not be in fuch afls of ^vorfliip, 
I with fuch as Chrift pyns with 1 If God be 
d, and dear to our fouls^ his worfliip is dear 
and if ^here be any people in the \vorla,ataong 
God is truly worlliippcd, it is a great affliftion 
be md\ them. 

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


Cap. 1 9. 



Moses his Ch»ce<. 

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

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





1^4 I 

Moses his Choice. 

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

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


Moses his Choice. 



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

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

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

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

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

10. Tiie Th/onc of glory ^ Jcr, 4. 2 1 . 

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

Ezck. 7. 20. 

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

exprcflions you may meet with in Scripture, but put 

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

the Saints in their c4fmmunion. 




Moses his Choke, 

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

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

;M o s B s his Qboice. 

r wlicrc the Kings Majeftv is nutnifefted^ that is 
*eatcft place in the Kingdom : now jn Pf4L 26. 
;, Lord^ I hdve lovtdtht habitation of thy hwfe^ 
r tky honor dwelleth : as if this were thfe chief 
that God had, that God delighteth in this a- 
ali other dwellings •, his honor dwells here* But 
rod ftay here < Yea, it is the place that he wfll 
in for ever, PfaL 1 3 2« 1 3 > 141 Surely our hearts 
eft where Goid refts^and we flx>uld not be weary 
! God is not weaiy. And he does not onely 
herc^ but he hath )m delightful walks here : the 
of God are amongft his people, 2 Cor. 6.16. 
nan have a houfe that he rejoyces in, he will 
lis garden as near his houfe as he can, that he 
have fome walks to delight in: and Jo the 
ih of God is fuch a houfe, as hath not onely 
for God to reft in, . and fct his honor in, but he 
there, and walks in them ^ faith theApoftle^ 
the Lord is pl^afed to condefcend to our weak- 
o exprefs his efpecial prefencc with his Church, 
lererore it is good to be With them^thefe arc the 
(fions of it. 

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

■ ■ . • • _ 




God with 

more ihen 



M 6 s E s hit Choke. 

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

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

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





M o s E s fc/r Choice. 

Cap. 19. 


>C ititTif. 

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

Eighthly, it is good being with Gods people, be- 
caule ihcrcjs Gods fpccial protection ■, others are buE 
as the wilderncfs, the Chinch is asz^'tn/e/i emkCtdi 
Cant. 4. 12. A man regards liis garden that he bath 
cncIofcd,and beftowcd coft about, more then a wilde ' 
field ; the fields have hedges to keep out the beaftsi 

MoSfis his Choice, 

I I I 

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

tMy, to be amongfl Gods people is a bleffed 
becaufe they have fo niany friviUdges fiiom 
every one dcfires to joy n with fuch {btfi(tic§ 
^e great priviledges^ now Gods people haVe 
; are 3^crv great, Pfal. 87. 3. Ghruus things 
ken of thee, ^ ^^^J ^f ^^^- What glorious 
i They have glorious privUcdges 5 Wji^tor^ 
To them are committed the Oracles of God, 
l^ftle reafons for the Church of the Jews-,So 
y Church of God, is committed th? Oracles 
c Ordinances of God, and thofe Offices for 
Kfiiiation of the myftcries of God -, which w<;re 
lat gift, that Chrift triumphingly afcending 
ven gave, and furely that gift muft needs be 
The benefit but of one Ordinance, the Minifte- 
he Word, difoenfed rightly, is made anargu- 
y God himidf, for the comfort of his pebpU, 

S3 'in 








I 'cuTiiui, 

Moses fc^ Choice. 

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

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

Mps£S hisQjoice. 

ig great things for fiis people, as we hcype he iSy 
uf ^erufxlem, as thefr4ije $ftht whlc esrtb ^ 
^t good to be with them, that we may be par- 
ot the glory that God intends to them i Ifr. 
• There is a promife that the Church (hall ride 
he high 4>laces of the eanh : There is a time a 
g,thatthe fodety of Gods {)eople in this world: 
>e fet above all fociedes in the wodd ^ and 
thztThc m0Mnt^9$ §f the Lord ^aH he rai- 
love dl mountains : we cannot fee how this 
l>een fulfilled. ifaUh 60. 19. the Snn JbalUe 
'ethj light bjJUjy neithetfer brightness ^aU 
^on give light t^nto thee y but the Lord paU be 
ieean everUfiing light y and thy God thy glory. 
rophefie is fpoken or the eftate of the Church 
)d ^ when was this fulfilled, that there flx>uld 
much glory in the Church , that there nc^d 
: any S»n^ pr Moon, but God (hould be in ftead 
I and Moon,znd all the glory of his peopled and 
»vith Gods people, when God does fuch great 
for them,is worth the enduring much hardfhip 
^e former part of Ifaiah do. v. 7..God fays, ffe 
lorife the houfe of hisgloryx, and mark what fol- 
ver. 8. Whoiare thofe thatfy as a cloud, and as 
rves to their windows ? Seeing God will glori- 
:houfeof hisdory, his people (hould fly to it 
cloud 5 ThojEc who arc or heavenly, not of 
: fenfual fpirits, will do fo, and as Doves to their 
ws 5 thofe who are of Dove-like fpirits, loving 
^, and purity, they will do fo. And it was the 
why fonie dcfired to live, becaufe in a few 
they hoped to fee fome great things for his 
u And fo the 102 Pfalm is a propheticjd Ffalm^ 

S 4 into 





Moses h'n Choice 

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

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

Moses his Choice. 


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

Cap. 20. 

EccUfu eft 
Ufctu pAh' 

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

Chap. XX. 

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

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




i66 I 

Moses his Choice, 

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

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

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

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

Cap; 20. 

i68 I 


Moses his ihoice. 

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

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

Moses hirChoice. 

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

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

I will 






M o s-ES his choice. 


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

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

M o s £ s hk choke. 

joyn with Gods people in his Ordinances, there \s a 
blelfijig given to that delire^ Pfrl. 84. 5 . Bieffed is 
the mdn tph$ft fir€ngth is in thee, in who ft heart are 
thevB^ajs ef them.^ If the ways of thy Ordinances 
be but in thy hearty thou art bldGfcd, and therefore 
be very dcfirous of this bleffing, be not (atisfied that 
God gives you oiitward bleflings, and outward com- 
forts in the world , unlefs you have this ^ ifyou know 
what communion with God in his people tneSns^ you 
cannot but dcfirc to be \vith them, there is fo much 
of God with them. If you have any fpiritual life, 
you cannot but defire this,. becau(e (piritual life will 
de/ire to joyn with that which is like to its iel£ 

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

-« . i ■ • • Or 

I »7i I 


Moses his Choice. 


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

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

Moses his Choice . 

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

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

T more 




L Dip.ii. 



Moses U% Choice. 

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

Chap. XXI. 

Ohieithns againjl jtyning rvith Cods people ^ an- 

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

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

Moses hk Choke. 


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


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

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

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

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

Bat may not a man go to heaven without it i 

Tz It 

Ob]. 3. 


Ohj. 4, 



Op 21. 




M o s E s /jw Chmce. 

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

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

Moses his Choice.. 

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

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

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

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








Moses his Choke 

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

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

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

/ x«: 


M o s £ s iii (^hoice. 

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

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

So like wife, the Sacrament of the Lords Supper, 

T 4 is 




I Cap. II. 

• Flue- 

M o s fi s ^ii Chace. 

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

MoSBS hisQjyia. 

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

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


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


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

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






M o s E s />i/ Choke. 

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

Moses his Choice. 

Si»efi. But who is a true Ifraclite ? 

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

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

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



pave hie 

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

tU. Luth. 
in Pr. 131 


Op. 22. 




Moses his Omce, 




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

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

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

M o s £ s his QhMce. 


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


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


How cli? 

of tile 

\% dorScned 



; lU 

Moses his Choice, 

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

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


Moses his Qmct. 

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

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






rerc. dc 
higa. perl. 

Moses hk 



': Qfnftinth 

[ sxiU9 AdJi 

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


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

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



Moses his Choice. \ 

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

I remember Eufebins reports in the life of C9njtdf$^ 

tine, that he was fo much troubled for diffentions 

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

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

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

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

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

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

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

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

have they would not do thus and thus, that they 

would not caft reproaches upon one another* And 

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

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

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

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

having the fame love^ crc. Doves cannot endure to 

be amongft Ravens,but where they fee mceknefs and 

love, there thofe of Dove-like difpofitions loye to 

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

flieto their Windows^ Brethren, if wc would 

expcft to grow up in the ways of godlinefs , it 

muft be by love and union together, Coloffians 

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

of fullaffurance. When hearts arc knit together in 

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

of grace. 

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

the body are out of joynt, they can neither receive 

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

And therefore the Apoftle would have us be careful, 

V if 



u4i pdci 








In ifjlt 

Moses his Chwe. 

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

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


MosBshis Qhtuce. 

The founh exhortation is^that you would walk and 
livcfo, as by your walking you may draw others to 
be in love with this fellowfliip : as God hath made it 
to be glorious, fo that you would fet our the glory 
of it to others, that all that go by you fliould Giy, 
Surely they are the bleflcd of the Lord, certainly 
God is with thcm^and therefore we will like wife joyn 
with them -, O what a bleflcd thing were it, if .we 
could by our lives convince others, that we are the 
plants of the Lords own planting ! The lives of men 
convince more ftrongly then their words : The 
tongue perfwades, but the life commands, is the 
(vetch of an Ancient. We read in Rev. 14. Thofe 
that flood with the Lamb upon Mount Zi$ny enjoy- 
ing communion there, they had his Fathers name 
written upon their foreheads, the glory of God fhined 
in their foreheads-, a convincing conveifation is that 
which God calls for at your hands. . Let the name of 
God be precious to you : Is it not a precious thing to 
Hvc fo, as to bring honor to God i to hold forth the 
honor of God, is all the glory we can bring to God 5 
let us be known to be thofe we prof efs our felves to 
be, fcparated from the world, by the holinefs of our 
lives •, as TertuUian fays of the Chriftians in his time, 
they were known to be Chriftians from the amend- 
ment of their former lives. You are joyncd near to 
Chrift, as a girdle about a mans loyns ^ take heed 
you be not as that girdle, 3^ ^^* 1 3- A rotten girdle, fit 
for nothing, fo were the Church of the Jews at that 
time^ but you fhould be as that girdle of Chrift, 
Rev. I • A golden girdle about his paps *, By which 
the beauty and glorious condition of the Church in 
the Primitive times is defcribed. 

U 2 Let 




iCMt 1%%' 

giu AchS. 
exhort, ad 


dc mfcihi" 
Its quSde 
ne vimru 




Moses his Choice, 

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

M o Is E s hlfiChoice. 

Chap. X XIII. 

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

Ut how (houldGods people fo walk,as to bring 

others in love with their communion i 

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

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

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

■ V ? himfelf 








Moses his Choice. 

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

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

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

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

Moses his Qjeice. 


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

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

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

V4 the 




1^6 I 

Cap. 23, 1 

Moses his Cbwce. 

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

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

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


M o s £ s his Choice. 


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


Secondly, labor for an cminency in pcrfqrming 
the duties of your relations, and your callings. As 
jF/t;^j (hould 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 5 mark how he inftances 
in the duties of relation, iPet. 2.12. Hdvingyour 
convcrfation honefi amongH the Gentiles, that rvhere- 
astheyfieak again jl jo» as evil doers^ they may by 
y0urg$odiV0rks which they Jhall behold y glorife G$d 
inthedajofvijitation: But what good works muft 
we do, which they beholding (hall glorifie God in 
the day of vifitation < You (hall finde he inftances 
in the duties of relation, as between Magiftrates and 
Subjects , LMaJlers and Servants , Hmhands and 

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

childe 1 


Cap. 23. 

Moses his Ch'tce. 

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

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

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

others. Many men who have no grace, fcem 

M o s B s hii Choice, 


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

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

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

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






Moses his Choice. 

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

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

Thirdly, if you be able to deny your fclves in yoMr 
to i Us zndt nds, this is a thing they cannot do ; but 

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

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

Nations. I 



M o s B s his Choice* 

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

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

Moses his Choke. 

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

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





Moses his Choice. 

the world of the excellency in communion with the 

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

Moses hk Chokt. 

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

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

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

X to 


Moses his Qhoicc. 


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

Chap. XXIV. 

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

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

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

X 2 with- 




Moses hu Choke, 

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

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

M o s fi s hk Choke, 




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

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

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

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

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

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

wrong to the Ordinance of God , When you 
*fer the contenting of a pettilli humor, before 
)rdinance of God. God threatens it as a 
ment, HofcA 4. 1 6. To feed his feo fleas a Lamb 
Atge fUce J that is, to fcatter them from the 

X 3 fold, 


What bin- 
ders our 


y the 


Dinger o 

M o s £ s his Chiice, 

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

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

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

Again, you will be ready to run into error, and 
ftrangc conceits ^ for if you obfcrve the workings 
of your hearts, you have ftrange opinions of things, 
and think you arc furc of them, and when you come 
amongft others, though you could not fee the wcak- 
ncfs of your opinions , others can quickly fee 
ihcm, whereas if you will not come amorigft them, 
but be ftiff in your opinions , \'oii may run ittto 

M o s £ s hk Chwee, 

have plain hearts, wc will dofc in all things. If a 
bladder be blown with wind, when you touch it or 
handle it, it goes away, but when it is pricked, it 
falls, and you may handle it : fo heans that are 
fwoln with pride , will not clofe as low humble 
hearts will. A fwoln member is fit for nothings but 
all members muft ferve that 5 As a gouty leg, all the 
members muft tend that, but it is unfit to be fervice- 
able to any : and fo a froiui heart, it expc(9:s every 
one fhould attend it,but when it comes to be fervice- 
able to any, it is unfit. 

Thirdly, take heed of envying at the eifts and 
graces of one another-, the wicked men of the world 
do envv one another,becaufe the good they look up- 
on as their laft end, is fo ftrait, that if one have much 
room, the other is ftraitned 5 but the godly need not 
be ftraitned, their good is in God, and they have 
place enough to expatiate themfelves, and fatisfie 
themfelves. If men were riding or failing in a nar- 
row paflfage, they would envy him that were (ailing 
before them, that hinders 5 but in the Sea they do 
not envy them, becaufe they have room enougn to 
fail : So in Chriftians that place their happinefs in 
God, where there is room enough, there Ibould not 
be envy . 

Founhly,take heed o£fetti[hnefs^andfrofvdrdnefs^ 
or pajfions^ thefc do darken communion : the meek 
fpirit is fit for communion. M^fes fuffered much for 
communion with Gods people, and indeed he was fit 
to get good, and to do good by cimmnnion, he was 
the meekefi man ufon earth. 

Fifthly , take heed of felf-ends in communion : 

when men are fo politick, as to wheel about their 

X 4 or^n 

— — • * 


M o s B s hii Choke. 


9tPitfi*ds^ and not fccm to ayra atfuch things, this 
hinders the fwcccncts of cammunUa , and though 
fuch may carry things a while, as not to be difccrncd, 
yet atlaft they will be dilccrncd to have (clf-cnds, 
and all will be fliy ot them. If you would hare 
fwcct communion indeed, labor for open hearts to 
one another, that you may truft one another. 

Sixthly, labor fo to intprevc yoarcommunign nott, 
as every time you do enjoy it, it may make your 
hearts to fpring, putting you inminde of that blcf- 
fcd communion you lliall have with God, and his 
people -, and think thus. If we finde fo much joy, in 
enjoying communion with Gods people here, what 
will there be in that communion our fouls ihall 
have in Heaven, when we iliall notonely have com- 
munion with fome few of Gods fer\'ants, but mth 

^A OSES bis hoice. 

any thing of God and Chrift ^ but hereafter \v^ Cap. 24^ 
fliall fee nothing but God in his Saints, we flball 
fee the full glory of God fhining in them 5 then the 
very bodies of the Saints (hall fhine more glorious 
then the Su^ . How glorious fhall their fouls be then? 
There ihall thef$ be no more danger of fallings out, 
and frampold carriages, no more jealoufies and fu- 
fpitions 5 but we (hall fee the image of God perfed- 
ly in them •, and we (ball have perteft love to rcjoyce 
in the falvation of any as in your own falvation, and 
then we (hall be with them in all holy exercifes : It 
is good to be with Gods people, to trade with them, 
but better to be with them to pray with them, to re- 
ceive Sacrame;^tT with them •, the better the cxercife 
is, the bener it is to be with them : Then what is it 
to enjoy communion with them, and to be always 
in holy exercifes, always (inging praifes to the Lamt^ 
and giving glory to him that fitteth on the Throne 
for evermore^ bleflSng God for the great Myftery 
of the Go(pel < And therefore improve your 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 fini(hed^ 
and now we are come to the feventh and laft Do- 
iftrinal point, out of (JKofes his Choice^ which is 
from the laft words of the Verfe, Then to enjoy the 
fleajures of Jin for afeafon. 
The Doftrinal Conclu(ion is this : 




I p^^.-j. 

Moses hU Qhnce. 

What[eever ii but f«r itfeafm, csnntt JAtisfe *grM(i- 
6m hurt. 

TfJdt ivhffoever is kut/gr * feafoff, c*t$n9tU- 
titfe A grm^m heart : Or, Nothing bmt UM 
which is eterrtal, canfttiife a gracious heart. 
c^fo/<f5,if hcwould have been fatis6cd with any 
thing that abided but for a fcafon, he might hare 
had fatisfaAion enough 5 but his heart was ftt upon 
eternity, and therefore could havcnofatisfaftionin 
things that were but for a fcafon. St. Pa»l (ays in 
2 Cor.a^.i^.We look not at things thdt are fefM^hiita 
tbi things tphich Aft nttfeen-^ for the things whUi 
are feen *rt ttmf oral, hut the things which Are»^ 
feen are eternal. We do not fo much as look at 

Moses hk Choice. 



Cap. 25. 

No tem- 

That nothing which is but for a fcafon, can (atisfic 
a heart rightly principled, appears : 

Firft, bccaufc there is no proportion bet^veen an thine can 
immort jd foul, and fading tranfitory things •, indeed N\^« J 
the fenfitive foul that docs depend upon the prefent |JJ[/J"'' 
temper of the body, that is (atisfied onely with pre- 
fent things, and the reafon is, becaufe it depends up- 
on that which is prefent •, but the rational loul being 
immortal, and not depending upon any fuch thing, 
whatfocvcr it be that continues not for ever, cannot 
fatisfic it. 

Secondly, a gracious heart knows the things of 
eternity after another mancr then any other docs, 
God hath revealed eternal things to it, and upon the 
fight of thofe eternal things, it comes to know it is 
taken off from all temporal things •, for all temporal 
things, be they never fo glorious, yet in comparifon 
of eternal, they are but as the point of a centre to an 
infinite circumference : Indeed while a man knows no 
better then temporal things, the heart is let out up- 
on them, as the greateft good, but when it comes 
to know the things of eternity, the heart is greatncd, 
and all temporal things are but fmall to tliat foul . 
when it comes to know what an eternal God is, and 
what an eternal crown is, and an eternal inheritance, 
when it knows that God docs intend to communi- 
cate himfelf eternally to his creature, it cannot be 
fatisfied, unlefs it knows it fhall live to enjoy thofe 
things that God (hall communicate eternally. 

Thirdly, a gracious fpirit hath received an eternal 

principle within it, that does work the heart beyond 

I things for a feafon, that works the heanallto eter- 

1 nity • for the work of Grace that is in the foul , it 

I ^___ . ' is 



Cap. 25, 

Moses his Choke. 

is begotten of the immortal feed of the Word, and 
it is an eternal principle, that is infufed by God in- 
to it, and therefore it w»rks beyond things that arc 
forafeafoni every creaiure works accor<Siig to the 
nature of its principles •, as fcnfitivc creatures ac- 
cording unto fenlitivc principles, and rational crea- 
tures according unto rational principles, but grace 
is beyond reafon, and is of an cvcrlafting nature, and 
therefore it works the heart beyond all that is but tor 
a fcafon. 

Fourthly , a gracious heart cannot be fatisficd 
with things that are but for a fcafon, bccauic God 
hath loved fuch a heart with an eternal love, and 
there is the imprcfiion of the fame love in the foul, 
tliat carries the foul to God in fome mcalurc with 
that love wherewith it is loved, that caufes the foul 
to love God with an eternal love, and not to be fa- 

Moses his Choice. 

uch'as an infifiitc power can Ice out^hs^C" 
I3 yet this does not fatisfie the foul, unie(s 
^ it infinitely for duration^ for an enlight- 
knows that it is not capable to hold thai 
t an*infinite God can, and hath apurpoift to 
icate to his creature, if it fhould come ail 
therefore it defires to enjoy communica- 
rhat good it is capable of to all eternity, 
x good from God is not fufficient^ except 
ived in an infinite way^ now it c;uinot receive 
y infinite for the prefent, and therefore it 
e it in an infinite way in regard of duracion. 
', there is nothing that is but for a feafon, 
e a gracious heart, but it mufl be fomc eter- 
, becaufe fuch a one hath received light 
i to underftand the infinite confequenoe of 
to make any good to be infinite, or any evil 
lite : When as one enjoys any geoJ, and 
(hall continue infinitely, it makes that pre- 
I to have a kinde of injinitenejs in it • and 
: evil , if there be any evil upoifthe hcartj 
le evil Ibould be never fo little, yet if it be 
id the foul knows it mvSk continue infinite-^ 
sakindcof infinitcnefs to every moment •, 
I the principal thing that makes the mifery 
mned to be fo miferable, and the happincfs 
>dly: fo happy •, they arc- not oncly ha^fy 
able, becaufe they Uiall be happy and mf> 
r ever, but becaufe they know there is c^n- 
i happrnefs, and in mifery • their knowledge 
that which puts infinite weight upon every 

b a beaft fbould have happineCs fuitable to 




Cap. 15 

Moses his Choice, 

its nature for eternity, thic would come intinitdy 
Ihort of the happincls of a rational creature, that 
knows wherein happinefs confifts, and what eternity 
is •, for the bcaft cn)oys nothing but the prcfcnt hap- 
pincfs, but a rcalonable creature it hath happincls 
fortbeprcfent, and it can by the thoughts of the 
indc fetdi inthcinfinitencfs of the duration, and 
put it upon the prefent content it rcceivcs,and fo have 
infinite iatisfaition every moment : And ib for mi- 
fery -, it wax not (0 much if God by his power fhould 
lioldabrutcbcaflin the fire eternally, as if a raw 
were in mifcry ; bccauTc though it hath pains, yetii 
hath no thought of future pains, but whacitnow 
feels : But if a rational creature be in milcry, by tlie 
thoughts of his minde, he can fetch all the pams 
that iliall be in hundred thoufands of years, and pot 
them upon that inftant^ and this makes it to be 

M o s E s ibii Choke. 

ifcqncncc of eternity, fees it as an-infinitc O- 
that it is lanching into , and muft for ever 
I : Now if a man were to go a voyage in the 
rean, that he muft go thoufands of miles, 
le be content that he md made provifion of 
V'eflcl, that he could make Ihift to get over 
arrow water vAxh < fo it is here •, yea, this fi- 
le comes (hort of the expreffion of the folly 
that knows any thing concerning eternity, to 

(atisfie themfelves in any thing that is but 
afon 5 for any thing that is but for a feafon, let 
>r as long a. feafon as you will, if it were for 
feUhsicz(on, that is but as fome fmall Brook, 
bat is this to the going of many thoufand 

1 the infinite vaft Ocean tf and therefore a gra- 
eart knowing the vaftnefs of it, except it hath 
bme provifion for it^can never be quieted with 
can enjoy for a featon. 

nthly, a gracious heart cannot be fatisficd in 
ng that is but for a feafon, becaufe there is no- 
hat is but for a feafon, but it can make the 
it as really prefent ^ If fobe that the end of 
that are but for a feafon were prefent, they 
lot fatisfie : Now a gracious heart makes the 
all things that are but for a feafon to be really 
: If grace enables a man to make the things 
d, and eternal" things to ht jrefent ^ much 
kvill grace in the heart make the end of all 
y things to be redll'^ prefent : Now a gracious 
eing wife, and confidering, and looking upon 
"lings that are but for a feafon, as if the end 
?re 5 henccjt is that it hath the fame judge- 
)f things that are but for a feafon now^ as it 


Cap. 15. 


M o s £ s his Choke. 


(hall have when the end of all Ihall be : Now whm 
the end of alUhings we enjoy for afcafon is come, 
then every nun will lee the vanity of tbcm, and cry, 
out of them, and fay they wiU, notfatisfic: Yea^ 
we fliall not onely fee the vanity of them, but in 
fomc rcfpefl fee it a greater mifcry, then if we had 
never enjoyed them ; now that thing which will ngi 
onely fail us, but when it Ihall fail us, it will bc4 
greater vexation to us that we had them, then if wt 
had never enjoyed tt, certainly they which know dui 
cannot be fatisricd withit. 

Eighthly, a gracious heart makes ufc of all the 
experiences that it hath had of the vanity of the CFCah 
tuie, of all things that arc but for a leafon ^ wEiai 
God in the way of his providence gives tooncchsc 
IS gracious, experience of things, he will trcafure 
up his experience: vain light hearts, though God 

lA o s ES his Choice. 

i^Hgufiine faySj The foul cannot enjoy any thine 
freely with fatisraftion, unlefs it can enjoy it with 
fccurity : Now when the foul enjoys a thing for a 
feafon, it cannot be fatisfied, becaufe it muft be foli- 
citous to provide fomething when that is gonc,which 
it hath for the prefent. So that thefc arguments be* 
ing put together, you niay fee evidently. Nothing 
that is for zfeafon can give (atisfadion to a gracious 
heart . Having laid thefc things in the explication of 
the point, all that we have to do is to apply it- 

Hence we may fee the excellency of a true graci- 
ous fpirit: where there is grace in the foul> it puts a 
wonderful excellency upon the foul^as in many other 
refpeds, fo this one docs wonderfully declare the ex- 
cellency of a gracious heart, that it is fo raifed^ fo 
enlarged f fo greatned, that nothiim that is for zfea- 
fen can fatisfie it, but it looks for things beyond z. fea- 
fon. Let all the world, the thmgs that arc m Heaven 
and Earth, prefent themfclves to the foul to fatisfie 
it, the foul will fay. What arejou^ ^ t em f oral or eter-^ 
nal? If the anfwer be given temporal, the foul re- 
jefls them, and puts them off as too mean things to 
be fatisfaftion for it 5 If you had brought eternity 
with you, fays the foul, I could have embraced you, 
and clofcd with you, and have been fatisfiedin the 
enjoyment of you, but it the infcription of eternity 
be not in you,you are too mean for me, my happinefs 
is not here, I muft look higher, I am loft for ever if I 
do not look higher then thcfe things. When Bajil 
was offered money and preferment to tempt Iiim, he 
anfwers. Give money that may lafifor ezer, and glory 
that may eternally fiourijh. 


Y Chap. 



dA quM 

\duTet^ glo 
rum t^ua 
fentfer fith- 
rut. Bafil 
in 4r'. 

M o s B s his Chixce. 

Chap. XXVI. 
Perfjvd^ons tt tike off the heart from tcmforal 

SEcondly, hence let us all make ufc of this A> 
gument, to take off our fpiriis from all earthly 
things that arc here below ^ Let us look upon 
all things in the world as under this notion^ chu 
they arc but for a feafon, and let us improve chis a^ 
gumcnttothc utmoftthatpoflibly wccan, for the 
working our hearts off from the things of this ^vorid 
The beamy of alhvorldly things is but as a fairpi 
^ure drawn upon the Ice, that melts away wiihit, 

The fafl)i0K of this rvorldfu^eth awd^. When AltX' 
ndtr law himfclf wounded 

Moses his Choictn 

Scripture argument : there is nothing but uncertdm- 
ty, mutdtiliiy yvanipy yUpon every creature that is here 
below. The faihion of the world pofTeth away, and 
the luAre of it ; there is no enduring fubftance here : 
Thofe in the Httrews were content to part with any 
thing that endured but for dfcdfon, fo they might 
have an enduring fuhJtMce : and fo Abrdhdm l0$ked 
f$rA CitjthAt h/d f9undAti$ns^ Heb. ii. lo. theft 
cities have no foundations. 

All earthly things are like the earth it felf, it hangs 
upon nothing, 5^^ i6. 7, and therefore there can be 
nocenainty in them, no continuance in the enjoy* 
ment of them : neither will the things of this world ]HuUAres 
abide, thevperi(b in theufing of them, and that j^"^''^^^ 
which perimes in the u(}ng,we muft not ftt our hearts ]fmifqut ' 
upon.lts the expreifion oi Creg^j Njffen^hc things \^^]^^ 
of the world are as if a man were writing upon the Kw/ar'^ 
' water with his finger, as any thing is written, the im- pm/mnir. 
preflion vanifties, and nothing appears ^ not as one g^'^g*^ 
•were writing upon the fand or duft, which although ^ ' 
any little wind blows fmooth, yet it ftays a while till 
the wind rifeth : So the creature is not vain oneIy,be- 
caufe it leaves us after a while, but the comfort of 
the creature leaves us in the ufing. 

Seneca Qaiys^We live amongH things that areferijh- 
ing. We near much of the vanity <Jf the creature, 
and we can fpeak much of it,but how is it hnproved? 'cut€a qu^ 
how if you perifli eternally for fecting your hearts f^"/^^^ 
upon tncfe things^ and not wit hft and ing all your vjjc «<>» 
rallc, thisdrcadhil noifc fliall be heard from you,'W«?'? ^ 
fVt bd!ve hfi eternity^ for getting our hearts ufon ^if^^juT 
things that were for a feafon. It is a notable fpecch dtfofca / 
that Jmirafe hath 5 Why wiUyou make that which ^^^:^^^^ 

Y 2 cannot T,^. 

Inter fcfi- 
tu n vivi' 




M o s £ s hisi hoice. 

ciHHot BeeterndioT\y{t:, ettrnd for pii/tijhmerit ? It 
is fading, in regard of the ufc, but it proves lobc 
eternal in regard of the punilhincnt. 

Therefore when any temptation comes, to draw 
your hearts to any thing that gives content to the 
flcflifor afcafon.O that you mi»nt improve this Ar- 
gument to rcfift the temptation ! What , Ihail I 
while away that time I have to improve for ctcrr.iry 
to feck after you, and take content and plcafurcin 
you ■:■ you are notonely ff»«^cM/yourfrlvcs,but you 
do hazard the lofs of eternal things, and hazard the 
bringing of eternal evils. And therefore do nM 
tiiink it much that I prcfs this argument, bccaufeit 
is ordinary ; all that pcrifh, ferijh becaulc tbcyfct 
their hearts upon that which is for a i'eafon.-and there- 
fore though the knowledge of this in feme gcncn! 

Mo SES his Choice, 


U be of under ftanding^ I mil of en my eUrk frying :* 
when you near us (peaking of this argument, 
i(ay. This is an ordinary argument -, but the true 
>wlcdge of it is a dark hidden thing to the men 
the worlds and it is the work or the Spirit of 
d) to mdcc men know this truly : and when 
d works any faving work upon the fouU he be- 
s in this way, to fettle upon the foul this truth, 
at all the things that it hatn fatisfied it (elf in, are 
ing ^ and what is a year or two , to enjoy all 
: contentments my heart can defire, if then I muft 
gone, and bid farewel to all < have not I an im- 
»nal foul < and when (hall be the time that I (hall 
vide for eternity < And therefore I befcech you 
k into this argument, and ponder it a little moire. 
There are three tvorms that are in every thing of 
world, to cat out the Itrcngth of it, and make 

irft, the worm that is bred in the natural princi- 
^ the things that w*e fet our hearts upon^are made 
fading principles. 

econdly, thercis thewormof the general curfe 
X is come upon them by mans (in. 
'hirdly, there is another worm, and that is the 
ticuUr ourfe that we bring upon the creatures, by 
• own proper (ins, as efpccially when we fet our 
xts upon any fading tran(itory things below : all 
igs in the world arc fubjcdl to vanity by the^"^^^- 
cHrfe^ but the particular curfe makes them more 
fi : and (hall we think to fatisfie our felves in the 
igsof the world, that have thefe three worms, 
ling upon them continually,to eat out the ftrength 
, Y 3 ___^ >N\a\\ 

Cap. lu; 




Moses his Choke. 

Cip. i<5. 

17 ij.ii 

JWJfJ /c- 


tibi flint 

Wh.ii arc your hearts upon < I urge it uponyouis 
in the name of God , and anfwer in your fccnx 
thoughts, What arc your hearts upon ^ cither upon 
things that are for a fcafon, or eternal ^ Thingsiha 
arc eiernal, you look upon them as high notional 
things, that never took up your thoughts much :\m 
to go into company, and cat, and drink, and lush, 
and get money-, thefe arc the things that arc wr 
foraicafon, and thefe your hearts clofc with, ani 
blcfs themfclvcsin. What are become of all tiwfc 
that have had as great dealings, and as many mem 
meetings as you, and have fatisfied the flclh as nuui 
as you ^ chey are gone, rotten in their graves, ajwi 
their fouls It may be crying under the wrath of aoit 
finite God, and all their bravery and delight aiii 
end ^ would you be in their condition ■r IcisagooJ 

M o s £ s 2?ii Chwe. 

were, and know they do cry unto vou ^ dyou 
why do you feck fo much to fatisne your felves 
:fe fading things, and heap upon^your felves 
ion 5 to attain happinefs for your felves in thefe 
s i Confider our bones here, and be ftruck with 
iftiment^to abhor your luxury and covetoufnefs*, 
ays he, they cry tnus to you, Tou now are, ami 
rre^ and time )piU be, iphen yon pia/l be, vfkat 

d then confider with your felves, what a dole- 
)f\dition that man is in, that hath fet his heart 
^things that are for a ftajon : When thofe are at 
id, he may fay. Now the thoughts of my heart, 
Ji my hopes are at an end ; now I muft bid an 
al farcwel to all my comforts, to husband, and 

and neighbors^ and friends, and companions ^ 
1 never meet with you more, and never have 
1 and jollity, and fporting, and gaming any 
» but I muft bid farewel to all, the Sun is fet, 
ncfeafon is at an end for all my comfort, and 
•e me I fee an infinite vaft Ocean, and I muft 
I into it •, Lord, what provifion have I for it i 
It a dreadful flireek will that foul give, that fees 
inite Ocean it muft lanch into, and fees no pro- 
1 that it hath made for it!' Indeed thofe that 

andarebefotted, and know nothing of this 
tc Ocean that they muft lanch into, they are 
r troubled •, but thofe that dye, and their confci- 
\ are ehlightned, they have given a moft dread- 
ireek, to fee themfelvcs lanching into an infinite 
m of fcalding Lead, and muft fwim naked in it 

d therefore improve this argument, to take off 
_^_^^_^ Y4 


Cap. j6. 

Moses his Choice. 

your hearts from thins^s below, and (ay. What gooti 
willitbe tomeihatlliavc been merry, and would' 
have my will ■: I came to hear the word, and that 
wasworkint; to pull my liift irommc, but my ban' 
wasfctuponmylijftj and I would have it: Whcnj 
my luft (hall be at an end, what good will it be toj 
me, to remember 1 hadmyluft and plcafurc, and 
delight:" This will afford litdc comfort after its 
gone : You may live a year or two, and be dnink 
many a time that wliile, and have plcafurc in unclean- 
ncfs, and befot your fclvcs-, confidcr, many havf 
had plcalures in the fleih, that now are gone, and 
within two or three years it may be faid of you. Such 
a one was at fiich a Sermon, and heard. Thai lU 
things tliai endure but for a leafon would not fatisfic, 
and now lie isgone^and ifyouwilUafisHc yourfclves 
in thcfc thin; 

.Moses hi^ Choice. \ jip 

.*^ '^- 

havc I made my fclf a bond-flave to Hell for ever ! Cap.26. 
One who was made according to the Image of God, 
who had means for eternal lire, yet now am undone 
for ever /It is reported of Pope Sixtus the pfth^ that 
he fold his foul to the Devil, to enjoy the glory and 
pleafure of the Popedom for feven years : What in- 
finite tolly poflcflcth the hearts of the children of 
men, who were njade for eternity, to ventme eter- 
nal mifcarrying for a few years, yea, a few hearts 
contentment to the fleflilThe Lord keep us from this 
defperate folly. 

Wherefore when we finde our hearts beginning 
to be let out upon any temporal good, make ufe of 
this argument, and let us mufe with our felvcs, This 
content and pleafure we have, but will it abide < I 
was made to abide for ever^ I was made for that 
pod that mi\ft abide for ever. What are a h\v years 
ere <, Thofc who abide longcft in the enjoyment 
of health and profpcrity , their time is but as a bidfbUy 
they arc gone, and the memory of themisperiflied. 
PUhj fays, there was a miraculous example of one 
Xenofhiltis , who lived a hundred and five years 
without ficknefs : But wliat is tliis to eterniiy ? Itb.j. 
cap. 5. 

There is a notabe ftory of Thtodorm a yong man, 
there being a time of great feftivity and jollity in £- 
gjpty and there was a great deal of feafting and mu- 
fick,and delight in his fathers houfe : The yong man 
withdrew himfelf from all the company , and got 
alone, and fell a meditating thus, Here is delight And 
content to theficjhy I may have jvhat J rvilldepre^ but 
hptp long will it Ufi ? And upon this meditation, 
thinking with l^umfclf, this wjU net hold long, he 

' with- I 




Moses his Choice. 

withdrew himfdf into a room private, and fell down 

upon the earth, and with many tears crycd out thus 
unto God in prayer •, o Ltrd, (lays he) mj he<trtu 
eftnumothee^ I hidteei knerv not rvhat to ask^ tmt 
onely this^Lordlet me notdye cterncillj ; O Lord,tho» 
knowe^ Hovethct^ let me live ejernaliy tfiprdift 
thee ! And when his mother came to hirn,and would 
have had him come to the reft of the company that 
were bidden, he made an excufc and would not, one- 
lyuDon this meditation, becaufc he faw this would 
net hold. 
O that God would fatten thefc thoughts upon you, 
when you arc in the midft of your delights-, Butwill 
this hold ^ Is not this one thing that is fpokcn of a- 
mongll the reft, that is bur for zfeafen ? TJiink alfo 
upon this confideration ■, Thefc things that are in tlw 
world, it they were a thouland times mon 




Moses his Choice, 


to borrow fucceflion to make them comfortable, i Cap.^tf. 
it is the end of fome, and the beginning of others 
makes them comfortable^ and not the continu- 
of any outward comfort •, as now the laying I 
Toft dovm4>ed, is eafie and comfortable, and j 
;htful-, but if one were condemned to th^, to 
lerc forty years togethcr^and never to come out, 
mid be a torment, but to lie eternally it would be 
z, fo that eternity puts a miiery upon the com- 
: And fo take any one comfort, and to be wed 
lat, if there were not a ceafing of one, andf the 
nning of another, the comfort would be mifc- 
!-, andthereafon is^ becaufe the comfort is fo 
J : But the enjoying of God , the eternity of it 
cs it comfortable •, we Hiall as much delight in 
:omforts we have enjoyed of God,after wc have 
yred them hundred thoufands of years, as we did 
ft moment we cntred upon them, 
rt further, let us turn the confideration of thisj 
r, to take off our hearts from the things below, I 
>t to be troubled much for any affliftion and mi- 1 
we have here, for they arc but fer afeafon ^ the ^i aier. 
y for a feafor^, takes away the comfort of the ""^<^'" 
:ure, and the being for afeafon, takes away the ^^/^^ ^^ 
rnefsof affliction : Is there any afflidion upon tosbomt 
i think this is not eternally though, this is not Zi^lilT.' 
This is the great complaint ot a loul in the tur turbi, 
of trouble, O hotp long fball it he ? forever? ww^»^ 
fo we cannot fay of any affliftions here in this ^^nlTagu 
d, that they ihall be for ever. In Dan. 11.25. tur. Sen. 
kingot the great affii(5tion of the Church, this^^-'®^- 
aught to alleviate all, pt the end JhaU be at the ' 
, af feinted •, fo long as a man can look to the end 



Moses his Qhake. 

of an evil, it is not much, it is for a feafon -, if he can 
but fetf banks, he is well. 

Yea, and the evils that wc do endure her&, as they 
arc but for zltttlc fctfon^ fothey arc but in the ^t 
fedfoa, they arc in this feafon, and that is that which 
lliould comfort us^ bccaufe there is not fo much dan- 
ger in any thing we futfcr here, while wefuffcritin 
this feafon. Suppofc any of you had your Ship fcak, 
tf it leaks when it comes into harbor, though hbc 
an evil to you, and brings trouble, yetyoucomfon 
your felvcs in this , It is not in the main Ocean 
though : If I had had this leak in the main fea, what 
had become of mc i and fo for troubles and for- 
rows,youmay fay,/ttf »^tf»»»f,butblcfled be God, 
it is^upon me here ^ Indeed if it fliould prove to be 
upon me eternally hereafter^ it were a great evil, but 
itisifff. S. ^«^M/?/«f faid. Here Lord cut me, 4% 

Moses bis Chnce. 



c to be crofTcd, but of all things he could not 
:r ic. To he Meftfromjleef^^tid to awdkein the dark-^ 
1 being fiek^ he was keft awake in the nighty and 
lid not flcep^and he began to have thcfc thoughts, 
[ think, What^ is it Jo ttiio$ic for to be keft from 
p one ni^htj and to lie a few hours here in the 
k? O what is it to be in torments^ anetdarkmfs 
rlaftin^lj ! I am here in my houfe uPon a foft bed 
he dark^ keft from flee f hut one nigm ^ Oto lie in 
9es^ and in darknefsfor ever and ever^ how dread- 
will that be ? And this was the means. of the 
iverfionof x^idijongman^ that was given to all 
ner of lufts before. 

> that the Lord would fettle this argument upon 
I, fo as tawork it every way to tnc ufeful -, for 
rfleafures, they are but for a [^^fon^ why fhould 
c my heart upon them i And iotprrows, if thofe 
;rievous, if a fit of the Stone, or of the Stran- 
y, or the Fever be fo grievous, what will that be 
)e eternally fcalding in the wrath of God i Thus 
I fee the confideration. That things are hut for a. 
on, how ufeful it is for to take our hearts from. 
1I5 and to uphold our hearts in any evils and trou- 
; that we fhK)uld endure. 

C H A F. 



^ Chap. XXVIl. 
Ex.h'ortstia0ta feek after etermttbutgs. 

THc laft Ufcjis an life of Exhortation, that ftf- 
ing nothing that is for a fedjtn^ can fetisfie 
the hearty what remains but chat wc ftiould 
(ctV after that which is hjmdd. fcafon, for the fatif- 
faftion of our hearts ^ Look at the things thatiritl 
fatisfie an immortal fbirf, ktir be of the largcft ex- 
tent that can be, ihcfe cannot upon this ground, be- 
' caufethey arcbiTt/ffr4/M/''" ■ Then let our hearts 
\hczhexeiernd things. lamtbrsdayto fpeaktodi- 
I vers hundreds of you here, that muft everyone of 
you live it* eterrrity one way or other, yong and dd, 
ou muft live in 3 time bejend this fealbn : Now 
ta\'ing to fpcak to you that muft live ctemaHy, this 

Moses his Choice. 



prevailing thoughts, they arc over-awing thoughts^ 
foul ballacing thoughts > that would ballaft our 
hearts -, they are infinite pertinent thoughts, that do 
infinitely concern us. You that have had a connipa- 
ny of Height thoughts, and havefet the fferength of 
your fpirits in thinking of chaffy things ; O this day 
nere is an objc(ft prefented to you^to help you againft 
fleight thoughts : This one word Eternity^ and the 
thoughts oi this tpord^ may be enough for you, to 
baniih vain and chaffy thoughts away for ever •, it 
concerns us to have the ftrength of oiu: fpirits bulled 
about this. 

There is a requefl that I have to every one of you, 
and I will put it as fair, and eafic, and low as may be, 
becaufe I would not have it denyed ^ that is^ If hat 
every one that God by his providence hath brought 
this day here into this Affembly, would rcfolvc in 
their own thoughts , and covenant with God, to 
fpend butonehalfquarterof an hour in meditating 
of eternity every day^ there is no fuch great diffi- 
culty in it, to have fuch thoughts as thcfc renew- 
ed every day" This body cf mine, thoui^h frail and 
mortal, // muft live for enjer, and this fanl of mine^ 
it tnufl live eternally •, I have ipehr a great deal of 
time in feeking after contentment to my flelli for the 
frefenty but, Lord, rvhat have I done to frovide 
^or eternity ? The renewing of this daily, and fet- 
ing of this daily upon the heart, what might it do i 
It cannot be imagined what it might do : Precious 
are the thoughts of eternity, fo precious, that there 
is many a foul, that would not for a thoufand worlds, 
but have had tfaofe thoughts to be fetled upon them-, 
fo precious, as many fouls arc now in Heaven, mag- 
.^"i ]^\ 

Cap, vj. 



M o s E-s his Choice. 

niiying and blcfling of God, that they had fuch fcri- 
ous thoughts of ^terttity, before they left this world. 
Certainly, until you come to have your thoughts 
fctlcd infomemcaliireuponr^if, you donotunder- 
{iznd tvhere fore yon v:cre born, nor unto what you 
were born; you never have done any thing to pur- 
pofc about the qrear bulinels that God hath fcnt you 
into the world for, until you come to iiavc ferious 
working thoughts about e/«r«>(l( .- you have hadall 
this while a fcduced hcan, that hath deceived you, 
and all your life hath been a dream. If God ihould 
begin to dart thoughts into your hearts, and flick 
chem upon your minde, about this argument, jwr 
you begin to live, and toawake, it were not poffiblc 
that any lufts fliould itand before thefe thoughts: 
you complain often of weaknefs, and that you meet 
with temptations that arc very ftrong, bcliold here 

Moses his Choke, 


Icncyof ardtiond creature, that it hath any notion Cap. 27. 
about any thing that is eternal : Now that God 
hath made as of fuch a nature, and no creature clfe, 
but w, and K^ngels^ furely there is fomcthing in it : 
Mens hearts do naturally defirc etermtj, and think 
this is good if it might UJl: That is very obfcrvable 
therefore that we have in //^/i 14. 5 • concerning Gods 
expreffion of liimfelf to his people 5 where he would 
cxprcfs himfelf fo as to fatisfie his jpeople, he (ays, 
1 mil be as the dew ufftclfrael, he Jhall grow as the 
Lilly^ and cafi forth his roots as Lebanon. The dew 
^wAiht LiUy arcfwcct things, but the^^Tr though 
it be fwcec is quickly gone, arfd the Lilly is fweet, but 
it isobfcrvedbythe Naturalifts, that the Lilly docs 
not rake much root in the earth, therefore mark what 
follows, and he fliall cafi forth his roots as Lebanon -, 
you fliall have the fwectncfs of the Lilly, but you 
Ihall have the roots of Lebanon ., Lebanon was the 
place of Cedars^ and the roots of Cedars are deep. 
They that dwell under his p^adow fliall return, they p)all 
revive as the corn^ andgrotP as the vine. It might 
be faid the corn lafts but a year, therefore God adds, 
and grow as the vine • the Vine docs not oncly bud, 
and fend forth his branches and grapes one year, but 
the next year, and the next year /> continues : there- 
fore that God might prcfcnt his mercies fully to the 
hearts of his people, he does prcfcnt them in this fa- 
tisfying way, that his mercies Ihall be abiding 
mercies. Why flx)uldwe be as Children, to run 
after bubbles ^ Men feck after inheritances, and to 
have things made fure for perpetuity^ fo it ihould 
be with us. 
Secondly, let us look upon things that ^x<U'^wd 





Moses his Onke, 

cbjs lealbn, that are etemalj bccaulc tlut tn tfadr 
times of the Gofpcl, God liath revealed tternitj^ jod 
eternal tbitigs abuntLmtly more clearly then ctcT' 
they were repealed in tlic iiw ■ in tfic cimc of the 
Law there was little made knmvn concerning eterni- 
ty^ but the times of the Gofpcl being renewed, oon 
tlic trejfures of eternity arc opened •, Immortality 
IS brought to li^ht by the Gofpcl, 2 Ttm. i.io. 
Now the glorious things of eternity arc fct before oil 
eyes, and we the Minjucrs of God arc commandctl 
to prcfent them to you^nd you living under the Go- 
fpcl, where you iicar Ga tnuch of eternity revealed, it 
would be dreadful if you Ihould be deceived widi 
things that are but for a fcafon. 

Thirdly, every one of you as you are bom, art 
born with your backs upon (Seds eternity, and your 
hccsto\\'3.rdif/e/is eternity, and therefore you hid 

Moses Ins Choke. 


that is called forth by God, fuddcniy to lanch into Cap 
this Ocean; If Goclcall you fuddenly before you 
be ready, what will become of you i now you may 
be near it- You that are old are certainly near it, * 
within a few years you muft know what eternity ' 
means, you (Hall know a great deal of ditferencebe-j 
tween things that are/^r n^ feafon^inA hjond a feafon: ; 
and yong ones may, as we have daily examples 5 now 
you that are yong, confider thofe examples, and put 
I the cafe,Suppofe I had been called to lanch into eter- 
nity, when fuch a one was called, had I been ready i 
what had become of me ^ O confider how near you 
may be unto it, and therefore look not upon things 
that arc temforal^ but let your hearts be after things 
that are eternal. 

Again , confider how happy thofe fouls would 
think thcmfclves that arc In their eternal eftates, and 
are mifcarricd, if they had time to provide for eter- 
nity again. Many are gone, and fnatched away from 
all things that are for a feafon, and are fwimming in | 
the infinite Ocean of eternal mifery, and they look ; 
about them, and fee vaftnefs, no limits, no end, no 
land : If they could but come back again, and have 
their time again, how do you think would they carry ' 
themfelves about things tnat are but for a feafon? do ' 
you think temptations would draw their hearts a- ; 
ain < If company (hould come to draw them to ' 
rinking, and uncleanncfs, would they yield then i \ 
they would with indignation caft away thofe tem- \ 
ptacions, and fay, God forbid I fhouldhe drawn rvith 
t hi fe things y that are bnt for a fea forty I know what 
eternity means. O now you have time, improve this 
aipmient, and labor to provide for eterwit-j : tvcv^\ 




Moses his (^hUe. 

Op. 18. 


prayers and tears may do you good for tternit)^ 
within a while, if you could let ftrcams of blood 
iiTuc from you, it. can do you no good . and if this 
argument prevail to get off your hearts hejoTtd x)\\np 
that arc torafeafon, there will arifc thefc c^^■0(|ue-', 
ftions ; that I dtd but kaow horp it Ihotldgg milk me 
ctermSjl ohorvjhaS. I get eieroal things teh mj 
forthn ! 

Chap. XXVIII. 

HowwefhouUkHoahovD itveillbe withw forcteoi- 
vf^dndtvhMwe jb»Hlddpfh*t it m*yb( ivcfftmh 
m eteritdSy. 

■^V you fay, How Oiall I know how it fliaU be wtrfi ] 


Moses his Choice, 




to mc by the Word, the Lord liath prcfcnted to me 
by his Spirit, the ftrength and chief of my .thoughts 
have been biificd about this argument. It is a good 
fign, tliat God docs intend good for that foul to 
tternity , whom he is pleafcd to poflTefs with the 
thoughts of it fo deeply for thcprefent. 

Again confidcr, could you not wifli in your hearts, 
that you might live always f and that the content 
arid iclight ih this world, in meat, and drink, and 
fpbrts do fatisfic you, and you think your fclvcs hap- 
py in the enjoyment of them 5 certainly God hath 
not yen favingly made known tiK things of r/rrw/jf 
toyoac : Tiholc that God does prepare for his eternal 
mercies in Heaven, God does take off their hearts 
from all things in the worlds that if it \vtic put to 
your choice , though you might have a thoufand 
worlds, youwoiUd not. have them fov your fortion^ 
BO, there arc mQi:e .glorious, more cxtellent things 
for my foul to have, and therefore God forbid I 
ihonld iiavc my portion in tbcfe things^ though they 
'were to endure. 

AH^ufkwt: brings in Plotinft^y acknowledging it the 
mercy of God to man, that his foul is in a mortal 
hody^ that the body is not immortal, but that after 
a little time the bodies of men may be^ diifolved, 
and fo their foals be there for ever where the foul of 
the world is • tliat is his exprcflion. 

• 3. A third Argument that it fhall be well with \uti^}xihi 
you for eternity^ is this, To know what feeds of etcr- formfm^ 
nity God hath begun to plant in your hearts. This ^^^,1^^^ ^^^ 
is a certain truth. There is no foul that God intends mmdL 
eternal life unto, but God begins eternal life in this ^"8:^^ 
world . You know what St . fohn fays^ He that hates 




Cap.: 8, 

Moses his Choke 

hisbrothtr, huthvot eterruil lifnthiding inhim. E- 
tcrna! life is begun in this world in all that (hall bt 
favedj therefore think with yourfdvcs. What feeds 
of eternity have I put into my foul i AU common 
graces, and moral vertucs arc not a feed that will 
grow up to eternal life, but Caving grace will 5 thcHigh 
It be under the clods for the prcfent, it will grow up 

Fourthly, Examine the Scriptures, look into the 
book of God, and fee whether the Scripture fpcaks 
well on your fide, becaufe that in this Book, in this 
SCTipturc. there God hath revealed the eternal (m$- 
feis ef hii will, and the great things about mans«c^ 
nal cllate : there is little in all the Book of the Oa- 
turc, the Book of CreMion, revealed of the counfcls 
of Gods will, about bringing man to his ctcrml 
cftarc^ but in this Book of ihtScri^ture hchathi^ 

Moses his Choice. I ^4^ 

mi fittgo. 

of thefe things y bat when temporal thii^s come in^ CafviS. 
and your hearts reft upon them, without (ubordinati- 
on to eternal tlungs, this is infinitely dangerous. 

Secondly, make confcience of tne little time you 
have * O it is but a little time you have, let that be 
confccrated and devoted to God : it is eternal hap- 
pinefe that you look tor hereafter, why (hould you 
not be willing to fpcnd as much of this little time for 
it as can be ^ 

Thirdly > labor to be exaA in all that you do, for 
you are working for eterHitj. As Zeuxis the Painter, 
when he was askt, Avhy he was fo accurate in his 
I Painting, fays he, / P^iint for eternity : Let us in 
our Chriftian profeffion be exa(5l in our way, becaufe 
we live for etemity{l[\itxQ is nothing that does make 
men fo accurate in their way as this ^ and let the men 
of the world know, that this is the rcafon of the ex- 
a^cfs of the ways of Gods people, becaufe they 
knowtheylivetor^^wi^y. Hypocrites, who inRe- 
I^ious duties aim oncly at fomc frefent^ fome tem- 
poral good, they arc not exaft, they reft in ofit-ftJesy 
but the Saints who make eternity their aym, are ex- 
ad in all things, efpecially thole things that [uivc i 
more immediate influence into ^/rrw>y. 

Founhly, be fure all you do, you ao upon divine 
and eterndl grounds, take heed of being carnal, and 
earthly in your fpiritualferv ices-, but in all duties in 
Gods worfliip, look to an eternal God, and let your 
principles, aims , grounds , and intentions be eternal. 
The Temple was called BethgnoLvny the houfc of 
Eternity -, do all you do in the houfc of God, in his 
Ordinances, in order to eternity^ that it may indeed 
be an houfe of eternity unto you. 

^ Z 4 Laftly, 




Moses his Clxtee, 

Laftly, be (urti yoa be conftancy' abixkcoDftnitfy 
to the end, donoconziyte^, and now and chcn in 
a good mood, harr fomc thoughts of a good Hfir, 
and pcoviding for your Ibuls, butabidc, hceafffidtt. 
And if you take thefe ways, by this, yon thail cwmr to 
c\i^if^Ji€ofesCb^c£.<'Oxmi now inmy winding 
upofoil, by all that hath been faid, fomc fouloro- 
tncrmay have caiifc to blcfs Cod in being inciinedw 
choofe the tame Choice .■ If you would choofcJU*- 
fescljma, vtCc i^o'fts iTgamaxi', and this is the fpe- 
cial arquhient thar moved Mtfes to make this Chtite, 
he looked iipon all thefe things as forafeaffiK^ aad 
iic looked upon eternity : O mat you being mofcd 
by Mofti argument, you may this day be broughcto 
cboofe Mtfti Choittfthzt youmzyfmgligferStiig, 
XfVA$.^j^.Wh$ (ball M»t feirlhet^O Ltrd^Mjutgtmii 
k} n»me ? fer thu onij art halj,0 that Ma/ Choitt Ly 

Mofes his Choice. 

The third Parr. 

Hcb. ii,2tf. 
eeming the reproach of Chrift greater riches then 
the treafures of Egypt, for he hadreSpeB unto 
the recommence of th reward. 

Chap. XXIX. 
The Revitfv if Mtfes Choice, 

I E have finilhed the Chmf of Msfes, 
] the argument upon which -A/oyirj^vxnt 

in his choice, and now wc arc come to 
this afi.vcrfe, where we have the Jic- 
I vi>n»of Jfc/«. choice, looking back 
to fee what he had chofen,to the con- 
jent of it. He fees that while he joyns himfelf 
1 the people of God,and iuffcrs affli(ftion,he is like 
icctwith nothing but reproach and ftor»(ot his 
)r-, thiehe fees,& yet he repents not:his judgcmenc 
is not onely for his choice.bat he docs e/leem of it 



Moses his (^hice. 

^*S^^' as accounting that reproach of Chrift thic 
lie was to fuffer, great riches i and the argument that 
here he hath, isihegreatncfsof the rccompcnccof 
the reward, Hthadanejeuntetherectmfence §ftti 

[^£^ffOT/«^ the rq>roach of Chrifi :~\ Ref reach's 
taken eithcrmatcrially, or formally j materiaSy^ (o 
it may be taken for the -*//?> (f?i(?» that he did endure 
with Gods people, that out^vard mean wretched cotw 
dition that he was like tofuffcr with the people of 
God, this was the matter of the reproach. Or othcf' 
\v\{zformAllj, the fcornj contempt, reviling, railing, 
and all the evil that {hould be fpoken of him when 
he had left tlic Court, and joyncd himfelf with Gods 
people s and this formal kinde of reproach is that 
whkh is cfpccially meant. 

{The re^rotch of Cbrifi :'] How could that it- 

Moses his Choice. 

Icncyof £m'5 bccaufc JEgjpt was a fruitful rich 
place, therefore they had a great deal of ftrcngth, 
and power, and were lift up with pride •, So Jfa.^ i .p. 
wde Hier&nym. upon the place. The King oi Egypt 
is called a Dragon in th^ waters : and the chief 
horfes that iS^/^«^w had, in 2 Chron.g. they came 
out of Egyft . and the Whore in the Proverbs y had 
her fine linen out of Egypt. Egypt was a very fruit- 
fulCountry, Gen. 13. 9. The fruitfulnefs of that 
place to which Lot turned afide, is de(cribed to be 
the garden of the Lord, like the Land of Egypt : it 
is called by many /^^rrMMi cdterarnmregionumy the 
Granary of other Countreys : hence Kylbrahano , 
wheh famine was in Canaan^ went into Egypt ^ and 
after, ^acob in time of famine fent his ibns into E - 
g;jpt 5 it is faid of it, that they fow almoft every . 
monech. And being fuch a flouri(hing place , all 
kindc of learning was there^ and therefore in i King. 
4. 30. where the grcatnefs of Solomons wifdom is fct 
out, it is faid, it excelled the wifdom of Egypt. In 
Egypt was treafures of riches, and trcalurcs of 
ftrcngth , treafures of the riches of the earth, and 
treafures of merchandize, and treafures of learning, 
and yet OHofes efteemed the reproach of Clirift, 
greater riches then all the treafnres of Egypt. Now 
the points that arife from thcfc words, arc thcfe : 

Firfl:, that the people of God have been, and ufu- 
ally are a people under reproach. 

Secondly, the reproach of Gods people is the re- 
proach of Chrifi. 

Thirdly,a gracious heart is not only willing to bear 
reproach when God calls unto it, but in the caufe of 
I Chrift, triumphs and rejoyccs in that reproach it fuf- 
jfers. ^Q >ax\\^^\ 

Cap. 29. 


Gen. 1 1. 





Cap. JO. 


Founhiy, the ftrong argument that ■movefi* God* 
people thus to do, is the ne that ihcy have Unto the 

1 Ptinl I. 

M o s B s hit Chiu. 


. .fi • ■■ 

HAving now to handle this Do<J^me , coih 
ccrninp<hc rtprtathes that arc caft Upon 
Gods people, before 1 fpcak a wonl'iC(Ui> 
cerning the point, 1 dcfire to put this caveat, Tilt 
none upon hearing the cftatc of Gods people bdiig 
tieproachcd, Ihall thick to wath away all juft 

Moses his Choice. 


Pf. ^4.1^ 

if they meet with unjuftaccufations, and reproach- Cap. 30. 
ful (landers, they may have the benefit of this, to 
think it is the ufual condition of Gods people to be 
reproached •, but if any have been offcnlive, and evils 
break our, they cannot have the benefit of this point, 
for more evil may be in them then appears •, and thus 
I lay this caveat to pull up evil weeds, before I fow 
good feed . And now to the Point. 

The condition of Cods people is a reproached condi- 
tion. They have been a people fubjecl to all mancr 
of evil fpeaking of them. This the Church of 

I God complains of in Pfai. 7^.4. they were not onely 
a reproach, but God himfelf gave them over to be a 
fcom and reproach. Iftac that was the [on of the pro- 
/»//Jr, we know how he was reproached and con- 
temned by Ijhmael : and it is oblcrvable, when the 
ApolHe fpeaks of the reproach oi Ifaac^ in GaL 4.39. 
it is faid, ///jw^r/ pcrfecuted Ifuc-^ now that perfc- 
ciition was nothing but his mocking and refro^ching 
of Ijuac. We read of ^ob^ a holy man, how ly able 
he was to reproach and contcmpt,^^^ i(5.5>,ic. there 
you may read of the bitter reproaches he had from 
the abjecls, fuch as he would not fet with his dogs, 
that had not bread to cat, and were driven from men 
to live among bullies and nettles. In Pjd. 55. 15. 
X>4T//^ complains, the abjeSts of the people made a 
fcom of him • the bafeft wretches that are, can findc 
a taunt, and mock at Religion-, rcproaehers arc the 
moft bale fpirits. In Nehcmidhs time, thofe that 
fought to build the Temple were fcorned-,in Nehem.i . 
19. it is faid, Tobiah the fervant, one that had been 
but a flave, a bafc wretch, he comes and laughs them 
to fcorn. And fo in great mens houfcs, if the Ma- 





Moses hU Chmce^ 

eft. And funhcr, the eff-fc&itrmg of '^H thtKgSy 
wbc tlicoflf-lcouring of fome things^ is not fo vile, 
\>\itof aU things ^ the nioft hafe^ and comtmpttkit 
tilings, howvilc is rhat^ The word fignifics rhtdnit^i 
«rf that goes throii^fithc city, into which every one 
brings his filth, an^ cafts in : every one had fohie 
hlth to cad upon Pdul and the reft of the u^»- 
jUes. - 

And in: the Primitive times ^ the people oFGo^ 
Were then a people under great reproach: «Wlifi 
ftrangcthingsdocs'7'irrr«//watell lis they reproa^ 
cd thcni wicnal 5 as that in their meetings they tita& 
Thjtftts [uppers ^ wlio invited his brother to a (Mppa^ 
and prdcnted him with a dilh of hisown flcfii-ury 
charged them with imckannefs, bccaufc they mer 
in the night, (ibr they durft not meet in the day)anlj 
faid, they blew out the csndlcs when they were to-f 
and committed filthincCs 


M o s IT. s his Chncc. 

T'Cnrfty ? And NA:{jaH'^€n in one of his Orations, 
2ys, // is Jo ordinary to reproach ^ thai I caunot think 

"it.ue. And 'Jofcph::s tells us of J poll mar is ^ ijxak - j ^'3p. j .: 
ing concerning the ^'cws and ChrijiUns^ that r/jrry 
were morefooltfl) then any DarLirian. And Paul/u Fa^ 
gif/s reports a liory of an £gyptian, concerning the 
Chriftians, who faid. They were agath-cring together 
of a mo[i filthy leacherous people-^ and for the keeping 
of the oahbath^ he lays, they bad a difcafc that wjs up^ 
on then/^md they were fain to reft the Icventh day^^r- 
canfe of that dtfeafe. And fo in St. {^ngnfimes rime 
he hath this exprelfion. Any one that begins to he god- 
ly ^prefcntly he mtifi prepare to fffffcr reproach from the 
tongtics ofad'vcrfarics: and this was th.elr ulual mancr 
of reproach 5 IVhat jlall rvc have of yon^ an El i as ? a 


iaySy It is Jo ordinary to rep . , 

to go free My (elf And fo Athanafius^ they called 
him Sathanafinsy bccaufe he was afpecial Inftriimcnt 
againft the Arrians. And Cyprian^ they called him 
Coprian^ one that gathers up dung^ as if all the ex- 
cellent things he hacl gatliered in his w-orks were but 

And if we look into the ways of Gods pcrmiflive 
providence in thefe latter times ^ what reproachful,- 
and Icornful blood hath run in the veins of wicked 1 
men , and what horrid things hatli been invented 
upon the moft famous perfons of our latter times i 
As Luther^ this report came to him, he being yet 
al:vc\ That Ltixhcr upon his death-bed had recanted, 
and he delircd the Sacrament^ and after he was dead, j 
there was a fearful Harthquakc that ihook the place 
where he lay, and they law the Hoji he had taken, 
hanging in the Ayr , and when he was put into 
the Grave , they heard a great noifc , but they 

A a f-w 

(^0 friruKi 



M 05 E s hkChdcv* 



•mJidu It 
(mt. Si 

ijjibcc If 
^jfj frimi 

&\vnoihing,but a filtliy ftinlc arofc, axid his bo 
was rakcn away. And fo of Calvin 5 though he h 
afwcetdcath, yet was it faidby the Popilh Par 
that he was eaten up with worms, (asthofc faid 
Dii'id^AH evil di(eaff cleaves f^fi to him .•) andd 
when he was to dye, he called upon the De\'ilj i 
blafphcmed the name of GoJ. And fo oectlim 
dtM^, that hcflcwhimfclf? and others report^, I 
the Devil flew him. It were endlefs to name the 
preaches that we findc of thciervants of God t 
were moft eminent. Yea, I remember Seneuh 
fuch an exprcflion concerning PMlofophy-, faj-s 
You arc not yet happy, if the rout of people wi 
deride you ; if you ivill be happy ,prcpare yoorfiiti 
totfi/ttemnhe'aig contemned. And an other P^J 
foffter fays, // one does But he^in tofet htmfelft$ 
jtudjof Philofo^hj, hemtifiexfecitobe fcemtd. 

Moses his Qhnce. 

)roach. Gods people are not for the braveries of 
r world, and the glory of the world-, and when 
y fee their hearts are taken off from that which 
y count the bravery of the world, they contemn 

econdly, they look upon their ways as irrational .• 
ere is no realbn why men fliould be fo afraid of the 
ft fin, they are drifter then they need,and do more 
n they need : fo that the more earneft Gods pco- 
are upon their way, the more wicked men will 
rn them, becaufe they fee them earneft upon that 
ich they fee no reafon for. 
igain^ they think the ways of Religion arc but 
aginary things, and notions, and there is no cer- 
ity in them, and think it ftrange men fliould fuffcr 
tnings that arc to come they know not when, 
[ are they know not what : and therefore one gives 
t reafon, why Cyprian was called Cofrian^ becaufe 
rathered jueh fables and tales ^ (meaning the Go- 
l) as they termed them, %vhich they faw no rea- 

utefpecially it does proceed from the />r/^(f and 
'ice of wicked men 5 from pride, and fwelling,and 
ying one at another ^ a proud and envious man 
: feck to caft difgrace upon that excellency that 
ifelf wants, as Licinitu who was joyncd with Ga- 
m in the Empre^ being ignorant himfclf, not bc- 
ablc fo much as to write his own name, he was an 
my to learning, and as Eufebius reports of him, 
called the liberal Arts, Apublikc poyfon and 
rilencc. What was the reafon that fliould caufc 
balUt and t^iah to make fuch a ftir to reproach 
bemiahf Certainly the ground was this, Sanballat 

Aa 2 ' and 

Cap. 30. 




Eulib. tc* 


Moses his Choice. 

Cap. 30.1 andTol^i^ih were in Samaria with a mixc people, r 
they had got a Temple, and endeavored to m^ 
fie that -, Now they thought that the Temple of i 
hcmiiih would darken the glory of their Temp 
and therefore they fought to caft difgracc uj 
them, to bring them into contempt. And the r 
lice of mens hearts, when it cannot vent its felf 
open perfecution, then it will vent its felf by the p 
fccution of the tongue-, malice makes men v 
watchful, to obfervc any thing whereby it mayg 
matter of reproach, and malice will make ment 
cceding inventive to findeout ftrangc ways of 
proach, ancj exceeding bold in venturing upon 

For the /fr/?, that place is remarkable in Provt 
16. 27. An ungodly man diggeth ti^evil^ Mi m 
lifs there is a Innjing fire • if things be not plain a 
fair enough, bccaulehe hath an evil fpirit, het 
dig tip cvil^ if he can dig up any old bulinels to 
proiich them for. 
1. Now the ways of invention, that malice hath 
f^iZxiv ^*^P^^^^'^ "P^" ^hc ways of God, are many: Asi 
invent in^i draining of any word to the utmoft, and putting gl 
ichcs. j fes,and falfe interpretations upon words-,and thus i 
ealie to make any man a tranlgreflbr for a word, y< 
tor any word, as it was with thofc, I [a. 25. 21. T/ 
make a man an offender for a wordy and lay afnarcj 
him that reproi'eth in the gate. 

A fccond way is, by cafting out doubtf 

fpceches • they will not accufe one directly, bccaii 

it will be a fliamc to them, if it be falfe, but th< 

caft out doubtful fpceches , they know fonic w 

ij J turn them the worft way, and if they be examine 

/. til 


Moses his Choice. 


1 turn them another way , to favc thcm- 

icr invention, is fomc fccrct intimations that 
lay gather, and it cannot befaid they fpakc 
g, but by Ibme gefturc or the hke50thers may 

Illy, to fpeak things as from others, and not 
rmlelves, and in the fpeaking of them to fay, 
e juch things are not true^ and yet they fprcad 

her way is to fpeak evil,and yet fo^as to mani- 
eat deal of grief and forrow tor fuch reports, 
etly deftre that they may fpread, and take 
icy come. 

ly, when they want apparent matter for re- 
they will pretend fome love to get matter for 
ii : lb you may read in E'^a 4. i , 2 • when the 
ies 01 ^udah could not reproach them appa- 
thcy pretended love, and this and that, they 
:he lame God they did, and would facrifice 
and therefore would burld with them. So 
:/ and Tobiah dcfircd to meet lovingly with 
ah to take counfel together, but in this they 
1 his reproach. 

metimes,to fpeak fome truths with reproach, 
: it to be believed the more. It is faid, i ^ohn 
:hat there is no lye of the truth, thelc men 
le truth to be ferviccablc to a lye, they raifc 
ngth of a lye^ even out of the truth. We 
e abundant in Ihcwing the ways of invention 
lice hath, tocaftdirrand (liamc upon thofe 
athanevil eye upon. 

hly, if there be any fliew of fu (pit ion of cvil^to 
'A a 3 '^ m^^ 

Cap. 30. 








)58 I M o s fi s h'uChiiict. 

C«p.}o. mal(cita«rtainty, andfoto carry it in die repon, 
as if it wxTsfurely ib,t!iis is a great wrong ^ for every 
man is in poflcflion of his s,ood name, until the con- 
trary be made om, and in cioubrful things the polTcf- 
forhaili ihc advantage, but in this way of malice, 
this Ills privilcdi^c is taken away 1 

Nimbly, if ihcrtbe any thing conceived cvil,ibr 
kaEhanynearncrsorhkenefs to that which ts done, 
malice will faften that evil upon what is done, as if it 
were that ., as appears notably in the example \vf hare 
£^'■44, of Jt««« the Chancellor, and ^Aflw/lUiibe 
Scribe, and the reft of their companions, asthcfao- 
ly Ghoftc^sthcm, vcr.g. in inci,r reproachful ac* 
cufaiionof the people of God ; whereas the Text 
fpeaks onciy of ihcir building the Temple, yci Acy 
sccufc them forbuilding the rctell/tuiCity^thax that- 
by they tnight free ihemfclves from fubjc^Jon. totfit 


Moses his Choice, 





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 fufitred 
to have their \vay in that which they pretend is for 
confcience, they will grow Rebels^ they will not live 
under government : furely there is no dependance of 
rejeifting government upon Religion, upon fubjedi- 
on to the truth in a conscientious way. And as it is 
inventive, fo it is bold to venture ftrangely upon fuch 
things that men know they may be eamy found in. It 
was the fpeech of the ^efuit Camfian , Reproach 
valiantly ,(bmewhat will ftick^though it may be cafily . . . 
anfwered by thofe who know the matter, yet the |t^7cW«. 
j noife will go further then the examination,and much 
will ftick by it. 

A fifth reafon of the reproach of Gods people, is 
from the malice ot the Devil^ becaufe the Devil 
knows there is no fuch way to darken Religion, and 
to damp the hearts of people from embracing it .And 
therefore it is obfcrvcd of ^ulian^ he woulanot go 
the way that other Emperors did, to oppofe Religion 
by open perfecution, but fought all means to cmre- 
f roaches and contemtt upon Religion, and by that 
means many were drawn from Religion : and cer- 
tainly, where we fee that reproaches are caft upon 
fuch as arc religious, this is the end, to fupprefs Reli- 
gion, there the Devil hath a great hand, and hopes 
to prevail much. 

Again, God (fometimes) hath a fpecial hand in 
this. Why docs God fuffer this < fometime for the 
corrcdion of his people 5 fometime for the good of 
his people. 

Firft, for the correftion of his people : there are 

Aa 4 feven 


The fins 
of Gods 
people, oft 
by T^S" 




Moses his Choice, 

iVvcnov ti^^'i: (ins p-jniihci in Go-Js people by re- 
proaches that arc call upon rhcm. 

Firft, thatchcy have not been fo tender of the name 
of God as thty Ihould have been, you have not been 
affcitcd with the wrongs that have been done to the 
name of God, and therefore Godluflrrs youto&t- 
fer inyoiirnames. 

Secondly , ihc inordinate dcfirc of a n^me , he- 
caufc we are lo ready to dcfirc a name abroad, and 
tohavccltceminthcivorld, and are more folicitsm 
about rrri;/ with men, then credit in heaven^ there- 
fore God {omctiincs crofleth his people, and fuf- 
fcrsfilth and dtrt tobc caft upon thcin, to cCMTffi 
this do. 

Thirdly,itmaybe you have not done that good to 
others which you might have donc> therefore God 
ufcs them as a fcourgc tx> you this way. 

Moses his Choice. 

I r enemies to put foul colours upon good adlions : 
ire ready to fay. Good Lord, that ever we (liould 
LT fucli thingSj when wc labor to walk fo ftridWy, 
our confciences witncfs fo well for us, that yet 
re fliould be fuch afperfions ! God puniflies this-, 
I liave done evil with fair pretences, and therefore 
/ thouijh your actions be never fo good, you (hall 
c foul colours put upon them-, your evil aftions 
I made feem to be glorious, now your good afti- 
flull appear as if they were foul- 
cventhly, becaufc the people of God have not 
n careful to finde out the fecrct evil and filth of 
ir hearts, therefore God will caft outward filth 
•nthcm, thisisufual. 

ighthly, though wc be confcious of a great deal of 
between God and our hearts, we many times are 
ailiamcd of that, and therefore becaufc God will 
eusalliamcd of our filth, he fuffcrs fikbto be 
:upon us outwardly. 

:condly,GoJ intends good to his people,that they 
;ht know thcrnfelves •, and thous^h the world have 
fuflicicnt reafon to aauifc them as guilty, it may 
I llander from anorher, and yet I know my.fclf 
Ity ; and though not guilrv of that, yet by tliis I 
/be put to fearch fomc otner evil that I am guilry 
that is as great. 

kgain, they may make them watchful for time 
ome-, though.thcy be not guilty r/etp, they may 
juilty of that evil \fterrvard. Now what a mtrrcy 
God is this to ftop our way, though it be by filths 
I man be (topped from falling into a dangerous 
though it be by a heap of dirt, he accounts- it a 




Til. bci-.f 
iit GoJs 
c p by 



Mo s B 5 hit (_hoice* 

^cfhtii circumcifrd tlic people, it is faid, He ;«i 
aivay their re^resch ^ therefore tiic place was called, 
Cil^dl , becfliilc their reproach was rouled away;! 
bodily uncircumcifion was a reproach, much mottl 
is fpiritual uncircumcifion : Let us take heed wedo 
not manifeft any filth to them, being you live amoi^ 
thofc that ivill revile you, whofc torques in Scnptmc 
are compared to three things, a Hdjgr^ a Stvord^ and 
an t^rreiv .• A R^for rhat will take off every little 
hair, fo a reviling tongue will not onely takeadvao- 
tageof every grofs iin, but thclcafttning dratvio- 
ther can hardly Tee. Secondly, it is compared to a 
Sword^ a fword ihatwounds, fo thcconguesof rt 
vilersdoa great deal of milchief : butaiword can 
do mifchief onely near hand, it cannot do milchief 
afar off., and therefore. Thirdly, it is compared to 
3AAjr6fVi, thatcando mifchict a great wayoff^as 

>.^- - 


Moses his Choice, 

be carting filth one upon the face of another, this is 
a thing unbcfceming Religion. Hereby you conic to 
deprive your felvcs ot tl;at evidence ot* the truth of 
grace, trom whence many of Gods fervants receive 
(b much comfort, love to Gods people : While they 
are in your way your hearts are towards them., but if 
they do crofs you, your hearts are as pcrvcrfe and ] 
frov.ard, and appear as malicious as the hearts of any : 
So that the lo've you had to them, was becaufe they 
were in your way, and not becaufe they were the fer- 
vants of God : Now if you have a heart, though 
you becrolfed by them, to put it up without cafting 
dirt upon their faces> your evidence will be ftrcngth- 
ned, that you love them though they be oppolitc to 
you. Do not you tear the flelh of one another by 
reproaclies < it is enough that the bryers and thorns 
ot the wildernefs do tear our flcfli and our names •, 
let there not be bryers and thorns amongft our felves 
to tear our llelh. If children be cafting mire and dirt ! 
upon the faces of one another, iiow unbefeeming isj 
it 1 and if the father fees them, how provoked is h*e I 
to correA tlicm both :* And fo ifwe upon fome pet- ' 
tilh mood, caft dirt upon one another, cxpeft feme 
(cvere judgement from God: If children be cafting 
dirt upon one another, this is enough to make them 
leave. Tour Father (I'cs yon : And fo you that are 
brethren of a Church, and are cafting filrli upon one ! 
another, know your Father fees you : We lliouid not j 
caft reproaches upon an Enemy. It is a notable j 
fpeech reported of one Mfmon^ that was General ot 
Darius Armv, when he was righting aaalnft AlexAn- 
der^ one of liis Soldiers reproached Alexander -, tlic 

General came to him and fmote him, fays he, 

/ did ' 


Cap. 5 c. 



Jflidner hire yoitto reproJilr AkxindcT^ but tofght 
agajuji him : If a Heathen cannot cnduTc the re- 
proaches of his enemy, how much Icfs ilwuldGod 
endure his children reproaching one another ^ It was 
abravcfpecchof Ctf/i'«, Tioa^A Luther caff me 4 
Devil, yet I mil honor htm asafervam of Gad .- and 
fo though thot'e that ate our brethren, do caft re- 
proach upon OS, wc (liould honor the grace of God 
in them, and not caft reproach upon them again, far 
thcfc reproaches are bittcrncfs. 

But the main Ufe of the point is an Life of Direi^ioii, 
how to cany our lelves under reproach; this is the 
cftatc of Gods people, it hath been fo, and does 
continue fo , and is like to continue fo ; it OioiJd 
teach us, as to make account of them, fo when (hey 
bcfal u*, to behave our felvcs Chriftianly under chon. 
This is alelTon of Ufe, wherefore in this leflbo ef 


M o s £ s his Choice. 

and the Churches of God ^ for to have an evil name, 
is a great judgement of God , J fa. 55. 1 5 . Te Jha/l 
IcAveyofirndmefora curje. For people to fay^they 
care not what men fay of them, it is a great evil, for 
by this it appears they arc not aiFcifted with lliamc -, 
and thofc that are not affeded with fliamc before 
others, they are deprived of a fpecial bridle that 
fliould keep them from evil, and a fpecial means to 
furt!icr repentance. And befides, it is an argument 
there is no ^^'orth^ no good in thee who art fo care- 
Icfs •, thofc who nave any true worth, will be care- 
.' ful to prefervc it, but others arc defperate ; As a man 
that hath a good garden, full of good flowers and 
herbs, will be careful to pull up every weed, but if 
the place be a dunghil, or over-grown, he negle(5b 
it : Wherefore let us labor to behave our (elves 
Chriftianly,not carclcfly,defpcratcly under reproach. 

Again , we muft not carry our fclvcs fAJsionately 
under reproach -, though it is true, it is good to be 
fenlible of the wrong done to our names ^ more then 
the wrong done to our eftatcs^ yet neither are the 
wrongs to oiwfiiinics nor to our efiates to be born 
paffionatcly. There arc five evils follow upon this 
diftempcrof heart. 

ririt, there is a great difturbance to tiic fpii it, and 
that is a greater evil to have the heart dilturbcd, then 
I to ha\'c a rreat dcr.l of dirt caft upon us : To have a 
difturbance v»itlun the body, isworfc then a violent 
motion wi: hour. 

Secondly, v/c are made lyablc to difcovcr a great 
deal of evil in us, t!iat though ^ve arc unjufdy re- 
proached, yet V. c may difcovcr fo much evil, as 10 be • 

a iuft cgtufe of rcpro:ich. 


Cap. 51. 

The cv:l 
under re* 




Moses his Choice. 

Tliirdly, \vc do feed tbc liumor of thofc that i( 
proach, they have part of their end to fee us fo (i 

Fourtlily, wc ilicw the bafcncfs of our ipirits,tot 
lb roon put out of frame. Seneca fpcaldng of the con 
plaint of thofc that arc under reproach, T^eyarejx 
he, thecomfUittt of [que ami (h (^trits. 

Fifthlyj It is a means to nuke others to thinlc \ 
arc guihy : There is no means whcicby I would rhii 
one were guilty of uli.it he is reproached, as du 
namely, a mighty inordinate pallion at hearing 
thofc things. It you hear a coiiplc difputing, cod 
nionly he that wants arguments for liis cafe, will ft 
into giving ill language, and pafiion, and thcrefo, 
tlwfc men that havcpouer o\cr their palfion in te, 
foning, do \vhat they can to brino thofe tJiey rcak 
withal into /"i/j/oB, tor then they liavc them aitlK 

ill : And fo thofc that arc brought i 

Moses his Choice. 

being defamed ytpe intredt^ and are not gUd if they fall 
into any evil : Many people if any have fpokcn evil 
of them, and they fall into evil, now does it plcafc 
them i Let us fuffer never fo much, God forbid we 
(hould think the evil of our reproach fo great, as to 
be glad to have it wiped away with any fin againft 
God : Such and fuch nave finned fuch and fuch fins, 
and by thofe fins my reproach is wiped away , and 
therefore I am glaa : God forbid we fliould have 
the wiping away of our reproaches at fo dear a rate- 
We read in Hofta 4. of the great charge that was 
laid upon the Priefis^ they eat up the fin of the peo- 
ple, becaufe the Priefis had fome advantage by the 
i\ns that the people committed, for they brought 
Sacrifices for their fin, and the Priejls had part, up- 
on this they fct their hearts, upon tne fin or the peo- 
I pie *, this is an abominable thing, to be glad ok the 
fin of another, becaufe of any advantage that comes 
to us by it. True it is, God fliall have a great deal of 
glory by clearing the innocency of his (ervants, but 
we muft not defire that God may have his glory this 
way by the commiffion of any fin, nor rejoycc in fuch 
a way of Gods glory. 

But the fpecial and moft ordinary revenge iftche 
bearing of reproaches, is reviling again, fpeakiftg evil 
for evil, if they call you one ill name, you will call 
them another, this is unbefceming Chriftians: And 
confider \\\\?x evil is in ir. 

Fir/t, this is that which is moft oppofite to the Spi- 
rit of Jefus Chrift, and the Spirit of Gods people ^ 
that place you know, i Per.2.23. ^ho rvhenheivas 
reviled/evilednot again^^K you profefs your felves to 
bcChrifts,'you muitnot revile again \s\\tny on ^rc 

B b reviled : 


The dan- 
-;cp o( rc- 



Moses /»i Chtice. 

rwitcd : And ft> the fpirirs of Gods fcrvanw, as Si 
; PjuI and the Martyrs , when they were rCT'Ued, ttwyl 
nouU notgivc ill language again. 

Again, by railing youcomctoharcicathefeil 
reproach yCHi in their tin •, when tlicy fin and feciL, 
fame fin in you, they think they ao not ^vorfc thwl 
you, fo they come to be bardncd in their fin,and yo» 
come to be guilty of their fin, you tiirn their iin to be 
yours, becaule you harden them in theirs. 

Thirdly, yoii by this means ftlr up more corrupt 
I on, and more fin •, whereas thofe that know what h 
means, and are tender of it, they ftiould by all tncaiv< 
labor to fupprcfs it, and bear it down, as wbeni 
neighbors houfe is on fire, we will labor what vx ao. 
to quench it, and not to put more fire to ir ^ ihall wc 
have more care of our nciglibors houfe, then of our 
neighbors foul ^ his heart is on fire, and his tongue 







M o s E s /j» Choke. 

he had in God that he would hur^ and could the 
more comfortably commit his caufc to him ^ but if he 
had been too quick to hear himfclf, God would not 
readily have heard for him, and what had he got by 
that •: Now by all this you cannot but be convinced 
in your thoughts, that it is a great evd to revile again, 
and you that have been guilty of this, let your hearts 
fmite you, and know what caufe you have to be hum- 
bled before the Lord. 

But is it poffiblc not to re\'ilc again i Who can but 
do fo when they come and give uich ill language, ib 
injurious, fo faffed 

Thofe that have the Spirit of Chrift candootfccr- 
wife. Thofe that know the evil of fin to be a greater 
evil then the evil of fuifcring, can do this. And tWe 
thararc wife, and will not mifchicf thcmfelres, can 
dothis. Can anyby reproaches force you to takes 

Moses his Choke, 


though there be filth caft in the way, ftiall we de- 
cline our way though the clouds do arife>and darken 
the light of the 5»«, docs the Snn ceafc in its courfc, 
and ccafe fhining bccaufc it is darkned ^ no, it goes 
onitscourfe andftiines till it breaks forth: foyou 
are going on, fhining in a good converfation, fome 
come and call reproach upon your way, and darkens 
your courfe -, Wnat, fhall you ceafc < No, go on, and 
in time you will break through the clouds. Was there 
ever fucfa a fooUs to be jeered out of his inheritance < 
A man hath an inheritance worth a thouTand pounds 
a year, and a company Hiall go and fcorn him, and 
contemn him, and reproach him, and he HiaU be 
rather willing to part with his inheritance then to 
be thus jcercdiWas there ever any fuch a fooli:: Is not 
our way of Religion a greater inheritance to us , 
then an inheritance of athoufandpoundsayear^ If 
you ftiould be moved to go out of your way up(Hi 
reproaches, knowthatthis will be infinite more re- 
proach to you, then if all the men of the world 
did caft reproach upon you 5 this mil reproach you 
to your confcience, and tliat before Goa and all the 
Angels and Saints, before all Gods people. And 
then befides, this will further reproach you before 
wicked men too, you will be the more fcorncd and 

I remember a fpcech of a Heathen Phtlefffber^ 
if any man begin to embrace Philofophy, he muft 
be reproached -, They will fay. What, we fliaU have 
a Phibfef her di yowhy andhy, what pridcand con- 
ceitedneis is this K But do you ftill go on in your 
way, and thofc who reproached you before , will 
after admire you: But if^you fall off, after you have 
^^3 begun 


'a^B (tUTO- 

f^mr n 

T»7( Dj ruL- 

BTo( ai 




Mosnshis Choice. 


begun (not being able to bear reproach) This, fays 
he, dcfervesa double reproach : Your rcproachcrs 
will reproach you much more, ihcy will fay. Here if 
a ttme-Jcri/er, who xvili do any thing as the times 
fcrvt forha turn. None fo much contemned as 
K^fBJtites. Thofe that oppofed iVf A««/jA , and 
fought to hinder his work, did it lo reprosch him, £ 
he had left his work for reproaching , they wodd 
have reproached him much more: How would this, 
cutyouto the heart, that thofc that did reproach 
you J if you go out of the way , iliould reproacti 
you much more< Confider, does this befecm rbf 
fpirit of a Chriftian < Had you ever any experimcn- 
taJ knowledge of the evil of fin , or any good n 
the ways of God i Wdl this be an anfwcr b^ 
fore God, when you come to give an account why 
you went out of your wayf Lord^ I fufertifi 
much revroach^ IcoulAnothearit. And aa^in. will 


Moses Us Choke. 

Chap. XXXI. 
Hotv we are tt bear Reproaches, 

But how are we to bear reproaches < We are 
to bear our reproaches mjely, patiently, fruit- 
fifliy,jojfr(lly, and to return good iorcvd. 
Firftjwc are to bear them wifely, there is a great deal 
of wifdom required in bearing of reproaches and evils 
that men are accufed of, the exercife of wifdom does 
appear inuch in the bearing of reproaches , though 
we fliould not be infcnfiblc, yet not to take too much 
notice of every reproach that is caft pon us. It was 
the fpeech of a Philofophery when one was reproach- 
ing of him, feme told him they deride thee 5 but 
iaysbe, / am not derided^ Jtvill rtof take to my [elf 
that xvhkh is cifi Hfon me: It is wifdom for people 
to go away, and take but little notice of any thing 
that is cart upon them , and therefore when upoji 
every idle reproach, there come a company ratline, 
and fay. Such a one fays /A*a" and (iw ^ fuchftiouTd 
be fcnt away with an angry countenance, it is a dif-: 
honor to you to receive them, as if you would take 
notice of every word, and as if you had no other 
things to take up your thoughts. Dionyfttu having 
not very well ufed Plato at the Court^ when he was 
gone, lie feared left he ihould write againft him, 
therefore he fent after him, to bid him notto write 
againft Iiim, fays he. Tell Dtonyjiusj I have not lb 
much Icifurc as to think of him:fo we thould let tliolV 
thatreproachusioknow,thatn»f j&i(Vf war le/furc lo 
think of them -, as S. PaiUf when the Vifer came uj^n 
Bb4 Ws 


imSo (OK- 
■tm fiiiw, 

in Snp nos 



o( mutJi 

■ Eft mm 


Moses his Qhtice. 

his handj^f pjdked it eff^ fomc would have fwcUcd 
andaliTioft dyed at the very fight of fuch a tiung' 
but he did but^i^i-r /; off; And fo fliould we do by 
our reproaches J when reproaches are oppofcd thej' 
do gro;v, as hair the more it is cut the more it groivs, 
when they arcdcfpifcd they will vanilh away; there 
is a great deal of evil comes by making much ado 
about reproaches. 

Firft, by this means they arc kept up in the moudicj 
of people, and lb the evil is worCe, as a dunghil ftir- 
red (links the worfc. 

Again, it may occafionthofe that reproach us, re 
raife up things that were dead a great wnilc ago, and 
addc that to our reproach. 

Again, it may occafion abundance of new matter, 
though halfc, to make our reproaches greater. If J 
man fhoiild undertake to anfwcr every reproachful 

Moses his Choice. 

But men will take me for guilty if I let it pafs Cap. 3 2. 
quietly. oijeff. 

Not (b , we know many times Chrift himfelf jiffftf^* 
took no notice of a great deal of evil that was C^y^^^^P 
(kid againft him, fo that the Rulers wondred. How "gj^^Tvi- 
is it that they lay the fe things to jour charge y and yon dmuri 
dnftper nothing ? Again^rather the other will (hew us /^r/i^x*. 
guilty 5 it was a fpeech of ^mhroje concerning cmislib4. 
tnofc that cannot fuffcr reproach, while they clear 1^' \^^ 

- * - - IHJHTU 


them. " ' "^ "^'^^f 

tnoie tnat cannoi luncr rcpruaca, wnuc cncy cicar 
themfelvcs guilty • they approve themfelves to 
be more guuty or that evil which is faid againft 



o6j. But we fhall hearten them more in accufing )u vnu a 

of us* indiffim 

Anjw. No, it will rather be a means to hearten J,7;y^i^ 
them by keeping a ftir, for then they have fomething ttiqutqui 
to feed upon. ■^Qvtenh 

Ob]. How (hall we ftop their mouthes i "ufqTdo^ 

jinf. Firft,walkinnoccntly,innocencywil clear all, /c^Am- 
and overcome in time ^ hence David laxihj that thon ^^ j*^ 
mayeftbe clear whenthoH jud^eft. St. -P4«/ quoting c.6^ 
this, Rom. 3 . 4. he hath it. That thou may eft overcome ''^^J- ^ »• 4 
Vfhen thou judge ft-^ he puts overcome for clear ^ becaufe 'f^i^^l^* 
thofc who are clear will ovcrcome.But more then this iuicqua /« 
inihcfecond place, you muft labor to be eminent in ^ifl^ 
that which is quite contrary to that which you arc f^^i% 
reproached for : Perhaps he reproaches you for one \ui mtu^ 
that is a diflembler, labor for the greateft eminency [^J(^" ^" 
of plainnefs ef heart and fincerity : If it be for co- in Sap 
vetoufnefs,labor to be eminent in liberality, & doing !^." "^• 
good wfely, not where they would have you, but in *"^"^' 
a gracious way, ordering your affairs by difcretion : 
Ifit be for fride, clear your fclves not by yielding 



Moses his Choke, 





to their humor, but labor for an cmincncy of huim- 
licy another way, that thofc that can judge right may 
fee there is humility in you : thus labor to entertain 
reproaches with wifdom. 

Secondly, labor to bear reproaches^ ^f/V^nr/jr. Ancf 
therein firll I Ihall labor to take away thofc pkas 
whereby men are hindred in their patience. Secondly, 
I will (liew what powerful arguments there are for 
bearing reproaches. Thirdly, give fome means hoi? 
to bear them patiently. 

Firft, to take away the pleas and obje^Sions that 
people haveagainft patience- Some will fay, if it 
were not wrongfully, I could bear it, it would ncvct 
grieve me. 

One would wonder that ever there (hould come 
fuch a foolifli fpcech out of the mouth of a reafonabk 
creature •, if there be any thing that lliould uphold 
your hcartSjit fliould be your innoccncy, therefore Ici 
not fuch a fpcech be heard out of a man or womans 
mouth, much Icfs out of a Chriftians mouth . if your 
guilt would encrcafe the burthen of the reproach, 
as moft certainly it would, then it would be harder 
to bear it being guilty, then now it is being inno- 

But this is that which finks my heart, it is a reproach 
that takes away nfiy iVjw^^ even from thofe that arc 
godly, and they come by thefe reproaches to have 
hard thoughts of mc ^ and this is the grcateft aftiifti- 
on,for an outward afflidion, under Heaven. 

It is true, Zedekiah feared more to be mocked of 
the ^ctps then of the Chaldeans . it is certainly a forcr 
aft.iAion to be reproached by the profeflbrs of Re- 
ligion, then by any others •, but yet God is pleafed to 


Moses his Choice. 

b his people many times with this afflidion al- 
dit may be God fees this to be the moft fca- 
! and fuitable to exercifc you withal, becaule 
Id wholly take off your hearts from other 
and fatisfie your fouls with himfelf alone -, 
(Ted is that man that can make this ufc of it, 
ds heart the more clofe and fully to God. It 
[effing of God upon you, that your heart is 
:he reproaches or other men •, if God will ex- 
ou with an affliftion that you are fenfible of, it 
^^ou /hould yield your fclf unto him in it : 
[you have God exercife you in fuch affliftions 
>ncly cafie to be born, of which you fhould 
fenfible^ it is the bitternefe of them that 
them to work, if they were not bitter, as to 
)u fenfible, it is not like they would be prb- 

dly , fome cannot tell how to bear their re- 
rs, becaufe it is not onelya diferace to their 
mt it hinders their fervice in Gods Churchjby 
ins they come to have ill efteem, and are not 
iO fo much good in the Church of God, which 
s is a great matter. 

3 man lay fo much upon liis fervice he (hall 
let God have his work nis own way,and God 
this humility from us, that he may have his 
one his own way , and if God plcafcth he \ 
ake ufe of us to do fo much work for him, I 
• names were never fo clear : The Prophets 
orned and reproached , and did they never 
ice ^ and St. ?aul ^ never any man in the j 
lat ever did God more fervice, and yet no i 
at ever was fo much reproached as he ^ he \ 






luia be 

burn fill 

Moses b'a Cboict. 

was whipped up and down as if he had been a rogue, 
and he was fain to go about in tatters, not havingj 
wherewithal to cover his nakcdnefs , and had notj 
bread to put in his body, and was called a fcditious 
fellow, and counted the filth of all things ^ and yc[ 
this St. Paul was ufcd as the molt worthy inftru- 
mcntof Gods fcrviccthat cvci was fincc the world 
began, next Chrift himfelf. 

Secondly, the arguments that may move us to bear 
reproaches patiently. 

Firft, aChriftian Js called to do and Coffer §teii 
things for God, and ftrong and glorious is the ^acf 
of God that is in a man where it is true -, now if Chri- 
ftianity Hull not enable to bear reproaches, whatmW 
it enable you to do^ Does not the Scripture fpeak 
of the excellency, and the glory, and the power of 
the grace of God i What excellency, and powa^ 

M o s fi s his Choice. 


f reach y and I have learned how to bear re f roach. And 
K^rifliPfus the Philofophcr faid^ You are p to caft 
reproaches y and I am fit to hczx re f roaches. 

Secondly, what are pt$ ? or what is your names 
that you (hould think much to bear reproach < 
when as others that arc your betters, that are not 
fo vile, not fo guilty as you, not fo lyablc to re- 
proach as you 5 when as others of Gods fervants, 
that have oeen moft eminent in grace and parts, 
have been under exceeding reproach •, yea , others 
whofc names have been far more worth then yours, 
there have been more ufe of their names, and 
credits, and honors, then of yours, and yet God 
hath fo ordered it in his providence, that reproaches 
and afoerfions have been caft upon them , and do 
you think fo much to be reproached < What do 
we think of our flcfti better then others, that we 
fliould not endure trouble in it < and what do we 
think of our namcs,that we cannot endure reproaches 
in them. 

Yea, not onely others that are better then you, 
but God and Chrift is reproached : How is the 
name of God flighted < the bafeft wretch that \\\\\ 
tremble before his Mafter, thinks himfelf good 
enough to blafpheme the name of God : How is the 
majefiy^'foveraigntj^ and authority of God contemn- 
ed in the world i How are the dreadful threatnings 
of God, and the revelation of Gods wrath fcorned 
in the world ^ When as we hear out of the word 
fuch dreadful manifeftations of Gods wrath againft 
fin, which calls for trembling hearts , yet how 
arc they flighted in the world i tlius God is re- 
proached, and Chrift : No man is able to bear fo much 



Cap. 3 2. 
Tu profe- 
rendu (g§ 



■Cap .31. 

IftTH uai 


,luth. en 

ii ttJttii 

M.os ES hii Chvict. 

ptiriemft m Chnfl ietrts tUtly, lai^'s Lttthtr : Na 
roipcakof the reproaches thit Chnft endnrcsiniiis 
people, but the reproaches that he endured in his pot- 
ion, m his preaching- ^ how was he contemned m Lakt 
1 6. 14. when he prcaclied againft cpvetgufnrfs^ the 
f hariiccsfcornedathim 5 the nxard fignities, 7hn 
Hcttrihttr fipfrs oi htm: you know hotv he wasca- 
]cda Devil, zSmnaritdn, zmne-bibber^ Sifritndtf 
fuhlums arid fifmcrs -^ Whativorfe can be imagined 
then was caft t^on Chrift -^ thcy^it on his f Act, tits 
blcffcd face of his, that the waves of the Sea wn 
BtraidoT, and that the 5tfjBwithdrc\v its light froin, 
as not being lit to behold it, and jict theypurrftoms 
itpon his head, and bowed to him in reproach ^ \ica, 
inliis mifcryhow was he reproached, when he was! 
upon the Crofs, rhey nodded their heads at him,aBi 


Moses his Chice. 


Gap J 2. 


in that fccret evil that you have had fccret inclinati- 
ons unto-, now the confidciation of Godsgoodncfs 
in tendring you fo far^may very v;ell quiet your hearts 
when you begin to be troubled for every reproach 
that is caft upon you : Now 1 fee my advcrfaries are 
fain to watch and fearch, and pry for occalion of rc- 
proach> God might have given them matter enough, 
and therefore its mercy they havefuch little matter 
as they have. It is a great work of nature to keep 
the filth of the body when it is in a man from 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 j and is it fo great a 
matter for your names to be reproached for his fakc^ 
It is anotaolc fpccch Chrjfoftom hath, T^ hat for m 
a^jdfor our life our Lordfhoi$ld 6e htdjphemed, is worfe 
then if we ferijhed - Hath not the name of G od been (^^ll^J^d. "^' 
reproached for your fakes < not onely in the time of nofnm 
your ignorance, but iince •, hrive there not been occa- ?,|^'^J^f" 

Hom.6 & 
V ir iis m 
Mar loc's 


tefz]us cji 
quod domi- 
uses vofler 

(ion given by you, to caufc others to reproach th*c 
name of the blelfcd God *! and if God comes to you 
in your names^ do you take it fo ill < 

Again, confider who thole arc that do reproach 
you^ and for what it is. It is the fpecchof an An- 
cient^ That a reproacher is beneath a man, buttiic re- 
proached that bear it well, are equal to the ij^ngels. 
The Hebrew word tliat fignifies [corners^ hath many 
other fignifications which fct out the vilcncfs^ the 
dangerous evil there is in a fcornful fpirit ^ the Seven- 
rirjj.bcfides that oi fcorning^ have five other words to 



lllc ijuidcm 

htmn-.c ff. 
']or, hie 

put. Chiy 
loft, in 
A a Horn. 
14. . 


— aw 

Cap. 32. 

Moses his Choice. 


fhcwthcfignificationof it^ as firft, mi^ST, ;in the firft 
Pfalm^ in tlic chair of [corners y they tranflate it by 
a word that fignifies the plague , in the chair of 
flaguesy becaufe fcorners arc a plague to the place 
where they live, and do infeft many ^ a fecond word 
that they ufe to exprefs it by, is i^dy^a^vy Prov. 20.1. 
which fignifies incorrigible , that which cannot be 
tamed, becaufe fcorners are fiich •, Wine is afcorntr^ 
res indomitay an unruly thing that cannot be tamed, 
becaufe it makes men to be fo, and fo are fcorners, 
there is little hope of fuch : Thirdly , fometimes they 
tranflate it jc^U©-, Prov.g.iz.^ fuch as are given up to 
all kinde of rice, and fo are fcorners : And fourtnly, 
by a word that fignifies froud^ \4p^Uvo^> Prov,^.^/^ 
for fuch likcwife arc fcorners : Fifthly, by a word 
that fignifies to deal unjuftly, TctpLuiVr, Pfal. i ip.5 1. 
becaufe fcorners are injurious. Thus you fee what 
kinde of men thofe who fcorn and reproach the \va)'S 
and profeflbrs of Religion are. 

But befides , they arc efpecially fuch as have been 
brought yxpftiferftitionjly or prop^anely • fuch as have 
been bred in fuperfl:itious Popifti families, are many 
times bitter fcorners and reproachers of thofe who 
arc moft forward in the ways of godlinefs . We read 
2 Kings 2.23. when Elijl)a went to Bethel, there 
came forth little children out of the city and mocked 
him, and faid unto him, Go up thou huU head, go uf 
thou bald head-., that is obfervable,they came out of 
Bethel, which was that idolatrous city in ifrael^ 
where the Calf of -^erohoam was fet up,that place was 
full of fcorners at the Prophets of the Lord 5 you 
may know the temper of the place, by the difpofition 
of the little children , they ufually heard their 
parents ) 


M o s fi s his 0mce, 


z fh)necame and ftruck the fett^ ihceUy^ 
uck it down : fo rcproachers do not look 
Id znd Jilvir^ the f^^rts and graces^of Gods 
but if there be any flay^ any infirmities or 
y ftrike at them, and lb fell them down, 
ly had need fence their feet of clay and in- 
, that they do not lie open to malicious men. 
tells of one who colledled all the lame and 
: vcrfes in Homers Works, but palled over all 
e excellent : So rhefe, if they can fpy any 
fedive and evil, thcyobfcrvcit, and gather 

can together , but will take no notice of 
:h is good and praife- worthy •, like the Kite 

over the fair meadows and flowers, and 
ely upon the carrion, or like fljes that love 
be upon the fore galled places of the horfes 

hat is it you are reproached for < it is ei- 
d or evil-, if it be good, you have no caufc 
ublcd, if it be ^1///, it is threefold, the evil 
• natural infirmities^ or outward mednnej's. If 
evil of fm^ then cither you arc guilty or not 
f you be guilty, it \s not reproach, but right 
nt of thy condition, and if there be fuch a 
I for othei's to fpcak of it, what a great evil 
heeto be guilty of it^ and therefore you 
irn all the trouble that you have for the no - 
:his taken of it, upon your guiltinefs in it: 
y times although the thing be true they fay 
^'ct it iS/fo poor and mean a thing, that you 
ifort your (elfin this,that furcly they cannot 
worfe in you, for if they could, they would 
: oiihzxXAtimer in his laft Sermon before K. 

Cap. 3 2. 

Moses his Choice. 

£j^nur(/, I'ays, Hervas giid vfhen Any objected ittdif- 
creiioR againfi him in his Sermons, for fays he, tj 
that I knew the matter rvas goodyt\(t they would fooa 
have condemned that. And if you be not guilty,»- 
noeencj is huirpurk ensugh. Sr.ys Seneca^ He if tt it 
ajhamedthat does unjuplyy-ind jha/l yox be ajjtamedlijt 
Are innocent ? I 

Yes, others thinVl amguilry. 

But if you go on in an innocent way, whorocm,' 
do think fo, do difgrace themfclvcs : for fuppofconcj 
lliould fay the San were dark, and another JhouM bc-i 
hcveir, who isdifgraced ^ xhzSun, or the man that 
cither (aid it or believed it < loifan afperfionbeoli 
upon thofc that arc godly, and thcv walk in a Ihiningl 
converfation before others, it will be fuch a reproiai| 
to any that raifes the reproach, as it will keep otlieS 
from believing of it. But if the evil be fome 





Moses his (^hice. 

l[t auii Ic 
tu/i»rt, < 

\rbit fra 

jiioS ebian 


if they come into wicked company, and have ba 
an evu tongue fpeak againd tbem^ they arc lb dii 
couraged and cad down, as if a^l the honor tin 
God nad put up(in them were nothing : What a) 
evil thing is this-; And how do you dert^atc from cfafl 
goodncfs of God, to walk thus unbereeming Clm- 
ftians < 

If you had never forouch filth upon you for ^ 
prefcnt , being there is fo much honor to cow, 
what need you to care^ If a man be going toiie 
crowned, and to be glorified, and ihofc that doflOtf 
know him, as he goes contemn him , what 
ht< He knows that within a few days be 
honored by ihofe that do reproach him . As 
faid to 0»f /V AW, iSMHuele.zi. when IbetoU 
of being vile in the eyes of the handmaids » 
tin " ' " 

Moses his Choice. 

Jhsll kindle the (^Und9r of f9ur virtue^ jg t^ey/ball 
ki fgund Ijsrs , evil Jpeakers, falje accufers of o- 
tbers^ hmjcufhdl be more clear Md illufiriom then 
the Snn^ andyon Jhdll have all men mtneffes of^yow 

8. Again, confidcr what abundance of reproach 
and contempt juftly many do fuflFcr for their fins and 
wiclccdnefs that indeed they are guilty of, fin carries 
many men through infinite ihameful things: as take 
one that is given to a bafe luft, and fo as he may en- 
joy his luft, he cares not what fhame he endures> 
though he be counted the fliame of their friends, and 
the fcum of the place where he lives. Who are fo 
bafely looked upon as bafe drunkards < they are look- 
ed upon as more vile then the filth and dung of the 
eartn> and yet they go on and blefs themfelves in the 
pleafure they have in their lufts, notwithftanding the 
reproach. Ifonefhould be content to go on in his 
luits, and pleafehimfelf therein, notwitmlanding all 
the reproach he endures, what caufe have we to go 
en in the ways of God, and keep clofe to him,though 
all the world reproach us < 

p. Again, confider the coodnefs of God in de- 
livering of you from everlafting reproach. In Dan. 
12.2. f^iany of them that Jleep in the dnH of the 
earth fljaU awake, fome to everlafiing life, and fome 
to pame and everlafting contempt. We might have 
been amongft the company of thofe that fliall have 
all their wickednefe opened at the laft day of Judge- 
ment before God himfcll^ and might have had the 
Lordiiim£?if mocking at lis. 

lo- And yet futthcr, confidcr that the grcateft evil 
of reproachitis from him that receives it^ it is ac- 

Cc 4 cot^Wi^ 







<StS« lii. 

:jt, ko. Jt 
iin, qui I 

teattjf fed 

i fctiiti- 


itiUHr vtL 


lltM Jcil 

Moses his Choice. 

cording as wetakc it. Itisa fpecch of Cftryftfiim-, 
As it ts rvith mear^ (o it u mth reproaches, it is na 
the^oodne[s and fweetnefs of themtat inits ftlftba 
makes it to h good and jmeet te me , bnt Mcc»rdi»g m 
my (iomack And body ii affe^ed : And fo in alt rt- 
fro-uhes^ it is noc as it comes from him that cafts it, 
that makes it cvil.bur it is as he that receives it makes 
it : cart dirt upon dirt, and it will ftick, caft dirt up- 
on a piece of polilliedbnfsor iron, and it will tall 
off- the grcatcft part of the evil of reproaches, 
comes from the affci^ion of the receiver; then "it is 
in our power to make reproaches to be as nothing, if 
we can but take pains to get our hearts fo affedet^ as 
that the reproach may not ftick: It is not in the, 
power of any man in the world loftainus, if wcby] 
Ibrae evil do not make the ftain to ftick upon ow 

Moses his Choice. 

icar, God will hear : the lels we hear in thi^ 
c more will God hear, gP^^ 5.21. Thon jbalt 
r§mthefc0urg€ of the tongue: Now there is 
Id hiding from the fcourgc of the tongue? 
y delivering us wholly from it, or otherwife 
ng us from the evil of it : Asa man may be 
)e hid and delivered from a thing that can do 
hurt, and fo in this fcnfc at leaft thou fhalt 
ered from the fcourge of the tongue •, it may 
God will wholly free us from the fcourge of 
igue, or it may be it is fit thou (houldft be 
d J yet thou art hid from it fo as it fliall do 
hurt, no not to thy name in the conclufion. 
in PfaL^y.^ ^6. Commit thy tvay to the Lord^ 
^oinhim^ And he ^aU bring ittofAfs^Andhe 
ng forth thy righteoufnefs as the light ^ And thy 
rntasthe noonday. This was the argument 
held D4^•/V when Shimei cur ft him 5 WVZ/jfays 
ly be God bid him • my name is in his hand,and 
do with my name what he fleaje. Upon this 
ofe hath this fpecch, O the height of the wif- 
udcnce^patiencc of D^o//^/ what a worthy plot 
to deliver himfelf from the evil of reproach. 
n, it is a greater mercy that God keeps you 
c evil or the hands of wicked men, if God 
t the teeth of wicked men, that they oncly can 
d not bite, t::at their tongues and not their 
can onely reach you. The complaint oi^oh 
}ave been thine, ch.16.11. Cod hath delivered 
fc ungodly jAnd turned me over into the hands of 
ked i, this would have been grievous indcea. 
gh they fend a flood ofreproAches After you^^s 
;. 1 5 • the Dragon cafl out of his mouth a flood 

Cap.3 2 


jticmu I 
J dcvordii- 
U ccmu' 
tnicntum 1 







Moses his Choice. 

Cap. 3 2. 

Hon vdcit 
bxe mure 
mio 9tto 

at incfU 
tfcrx inju- 
fut Ufeivi' 
cntU his 
I iur. Sen. 


Fhe bene- 
: nefit of 
; bearing 



after the Church^yet thou art far irom thdr reach as 
(he waS) therefore be patknc under reproaches. Irs 
through the wantonnefs of our hearts that we are b f 
fenfible of the evil of reproaches, becaufe we are not 
accuftomed to Tutfer greater evils V thofe who arc in 
darker of greater evils, have no leifare to think on 
tbcK tilings^ iays Seneu^ but mindes weakned tvith 
too much idlenefe^ and wanton ^nd effeminate 
through want of fuftcrings. 

Yet further, confider what a great deal of good 
there is in bearing reproaches patiently. 

Firft, there is a great deal or honor in it : Thcitis 
more honor in bearing reproaches patiently , tiiea 
there is diigrace in having them cad wrongful- 
ly upon you 5 now what do you lofe then i Sup- 
pofe there be hot water, and I put fo much cold to 
it^it lofes its warmth^but if Iput more warm thencold 
to it, then the water hath loft nothing of its wann- 
ne(s : So fuppofe you be reproached , and God 
brings more nonor then the reproach did fcandal, 
then you have loft nothing •, Even foot cdm UJ^ 
reprodcif, but it is tht partof amfemun uScsril 

Apain, if we can bear reproaches patiently, what 
a quiet will it be to our heans < othenvife we llioold 
never be quiet, for we liveamongft thofc that will 
caft reproaches, and unlefs we can get power this 
way, we fhall never have comfortable lives , and 
we (hould think it much, that the comfort and quiet 
of our lives (hould lie at the mercy of others* 

Thirdly, the bearing of reproaches patiently is a 
mighty help to the progrefsof godlinefs in os : As 
thofe that have overcome the evil of Ihame in a way 


Moses kiiChm. 


(m, grow mightily hatdned in thcii fins i hthok OpjJ.i 

rhavtgotihatllrengtli, to go on inthtwaysof Haia- 

J, foas not much to tigard any reproach that is j''f ^'^' 

upon them in that my, they »ill mightily gtotv *""'" 


allly, conlider there is much danger in being 

lorcd by men, and in many regards, the hiun 

men are as much, if not more to be feared then 

,r conttmfts and diUionors. luthtr writing to a 

nd of his, fays, He would not have the glory 

. fame of Erifmm ; my sreareft feat is the pcaifcs 

men, but my joy is in deir reproaches and evil 



iiam Mi 

Ch»p. XXXIII. 

« m finld it, li4l m mlj it lilt u ilar rl- 

1 Utyou will fay, thefc argmnenis may move 
Los to do it, and convince us we Ihoiiddoit, 
Sathowfhaliivcdoir ^ 

t liK to keep conicicnce clear, ehattlut 

— ihte, becjrcfiilof what you i«, and 

ix mucti careful of what men 

Kptowh you, reproicli i „'.<;>, 
■(.(CDiifcienccs u.'"- I'.-'^Ivc 
•k vrithout tl" '^',' ' V 




V vivit 

un. Lu- 
st ii 



Moses his Choke, 



«ew re3( 
/jinj men 



peri. Stn. 
, le.^.vitt. 

vcrbii k- 
vibM m- 
pfq-j dele- 
Si tn, iC 

Mine HON 

qiiakcs : As K^mhrofe fays of Davidj he was not 
much troubled with Shimci% railing, bccau{c his 
confciencc did abound with good works. If thou 
canft fay with ^ob, Chap.zy.e. My he*rtJhaS pet rt- 
prodchme as Itng af I live , thou art mc enough 
from the evil of reproach . 

Secondly, if you be failing in any thing , beoin 
with your fclvcs before any begin with you, accufe 
your (elves before God firrt, fo fomc interpret that 
place in Pfal.119.Iam wiferthen mj enemies-^ though 
my enemies are witty, and do plot, and their malice 
do help them with invention, yet I amwifcr, lean 
finde out the ways of my own heart, and my own 
evils, better then all my enemies. 

Thirdly, Chriftians fliould cxercife thcmfelvcs in 
greatthings, in the things of God, and Chrift,and 
eternity, and labor togreaten their fpirits in a holy 
mancr, and be above reproach. It wasafpeechof 
Senecd , Men that know their grearncfs, are not trou- 
bled with reproaches, he will think himfelf above 
reproach", And therefore, if our fpirits be mJy 
grcatned (not with ^Wrfe, but with theexcrcifingof 
our fpirits in things that are above the worldj re- 
proaches would be nothino in our eyes. It is a nota- 
ble expreflion that St. fohn hath againft the evil 
tongVtC o^ Diotrephes , Ep.^.ver .lo.He prates 4gAis^ 
us with malicious xvordsj in the Original it vs^he trifles^ 
although his words were malicious^ and Diotrephes 
a great man, yet all was but trifles, fo high was St. 
^offus {pirit above them. Aquinas gives twofigns 
of a weak fpirited man; one, that he dclignts 
in light andfoolifii words 5 afecond, that he can- 
not endure contempt •, fuch a man, fays he, although 


Moses his Qhoice. 



of your rcproachcrs, this will be a marvellous means 
toAvccren the hean^and to help to bear rcproachcs.lt 
was the anfwer of Socrates to one who wondrcd at his 
patience towards one who reviled him ^ If tpe 
jhould meet one , fiiys he , whofe body v^ere more 
unfound then ours , fhould we be angrj with him^ 
and not rather Pity him ? why then jhonld we not 
do the like to him whofe foul is more difeafed then 
ottrs ? 

The folly of our refroachers fhould caufc us to pity 
them, to be patient towards them, and pafs by the 
wrong they do unto us-,this was one of the arguments 
that ^%4/7 brought to David, to quiet his fpirit that 
was fo ftirred againft Nabal^ becaufc of that reproach 
he caft upon him 5 Nabal^ faith flic, is his name, and 
folly is with him^ it is his folly, rather pity him, it is 
too low a thing for fuch a fpirit as Davids is to be ftir- 
red with it. Inftcad of being troubledwith the re- 
proaches that are upon you, your fpirits ftiould be 
moft troubled for their fin : Now there is infinite 
caufc we have to be troubled for their fin more then 
for any evil that befals us. An evil tongue devours, 
and is an abomination, and in Prov. 8.15. God fays, 
The f Toward mouth he hates^How if you have any love 
you fhould think thus . This poor man what hath he 
donc:f he hath brought h\mk\f \md^x the hatred of 
Godr, now this fhould mightily affcft the hearts of 
the godly. As he is an abomination to God,fo he is an 
abomination to men, Prov. 1^.9. Thefcorner is an 
aiominatton to men •, fcomful fpirits love to caft fliamc 
and ignominy upon others. And in Prov. i%.j.A 
fools month is his de^ruHion^andhis lifsare thejnare 

of his foul 5 we fhould think, he hath but enfnarcd . 



Moses his Chuee. 

me cutem- 


ru remit- 


domi pUu» 
in area. 



his own foul, and fo fall a lamenting of his wrctd 
condition. And fo in //4. 33.10. r^r hreatb of j 
jhaU devour jou : If the breath of any man dcvoi 
him, the breath of revilers , and reproachers , a 
flanderers docs. The Heathens called a reproaci 
A three- tonguedman^ becaufe he hurts three at cm 
he hurts him that he refreshes, and him that hti 
therqjroach, and himfelf wovfkoi all; do burg 
power over your hearts to bewail this fin, and yo 
reproach will not be fo troublefom. TriliHgnis Gdi 
fiusz, writer upon Exod. ii. ver. 28. obfervcs d 
exceeding patience of thofe three Emperors^ Thed 
fitu^ Honorius^ Arcdditis, towards thofe who fpal 
evil of them^ they would have them fubjcftton 
punilhmentj for they faid. If it comes homlightnti 
of fpirit, it is to be cont?mned/if from madncfs^it 
worthy of pity, if from injury, it is to be pardoncc 
wrongs are to be forgiven. 

Again, labor to pofTefs your fouls with the rcalii 
of the fweet of, and the honor there is in the wa] 
of God, fo no reproach will be grievous to you : i 
it is Ibid of the covetous man, when fome toldhii 
Such and fuchhifs at thee, but fays he, I carenc 
Irejoyceinwhat I have at home ^ that I have fomu 
money m my cbefi : So it fliould be with a gracio 
heart, hefliouldfay, Ihavefwcet enof^gh im//y ot 
heart, tvhat need I trouble my felftvithrvhat otht 
think or jay f 

Seventhly, Ubor to fatisfie your fouls in the glo 
of God and Chrift ; Though my name be caft out 
filth, yet the name of God and Chrift is blefTed aj 
glorious , and fo fhall be for ever , let Devils ai 
wicked men do what they can againft i: . It wa: 

^ S2 


good (pccch of Luther^ writing to his friend Spalati- 
nas^ bemoaning his condition to him, bccaufc of the 
fcorn and contempt he fuffered, yet comforting him- 
felf in this, that Chrift lived and reigncd^L^^^^r is ac- 
counted even a Devil, but Chrift lives and reignSj he 
addes his Amen to it. 

Thirdly, it is not enough to bear reproaches pati- 
ently, but we muft bear them fruitfully : a chriftian 
(hoidd think he hath not done that which belongs to 
a chriftian, unlefs he hath got fome good by them •, 
a chriftian fliould not think it enough to free himfclf 
from the fcorn of the tongue, but he muft improve it 
for good by it. 

Firft, confidcr what ends God aims at by it, and 
labor to work them upon your felves, that you may 
attain to thofc cnds. 

Secondly, labor to draw what good inftruftions 
you can from the reproaches of others : As namely 
thus, when I hear men reproach and revile, O what a 
deal of evil is there fccretly in the hean or man, that 
is not difcovercd till it have occafion i I did not 
think that fuch and fuch could ever have been re- 
proachcrs, if they had not been provoked. Again, 
do I fee another fo vigilant over me to finde me out to 
reproach mc •, how vigilant Ihould I be over my felf 
to finde out what is in me to humble me < Again^ is 
there fo much evil to be under the ftroke of mans 
tongue, what a great evil is it to be under the ftroke 
of Godsjnfticc :: 

Laftly, to be fruitful, that is, fet upon what duty 
God calls for at the prefent-,furely this is one great ge- 
neral duty,that the lefs credit I fee I have in the world, 
let me labor to have the more credit in Heaven -, I 

D d fet 


bauu cjt 
Jed Chri. 
jlus vivit 
t^ rcgnxt 



How CO 
bear rc- 





Cap. J 3' 


Un licei 
iffwui in- 
i fum qui 
y fintni 

Moses his Cfmce. 

foe there is a breach of inynameherc,letm£{eckto 
make up my name in Heaven. 

4. And then they muft be bom joyfully , but 
^vc lluU fpeak of that afterwards in the thiia poioc, 
that a gracious heart is not oncly willii^ to bear ic- 
proach when God calls unto it , but in the caufc 
of CMRist to triumph and rejoycc in his t^ 

5. Laftly, we ihould return good forevU; then 
you come to the top of Chriftianity. This is a fign of 
great proerc6 in Religion: If I be weak, (aith j<«- 
ffc/f, perhaps I may pardon one charging me falfly; 
but if I have profited, although not altogether pcr- 
fc6l, though he flows in uponme with reproach^ I 
hold ray peace andanfwcr nothing^but if I be pcrfcft, 
I thenblcfe him that reviles me, according to that w 
St. P'lul, Being reviled^ rve hUjs, If you can do thus, 
,f you can heartily pray for your rcproachers, anddfr- 

Moses his Qmce. 

your fdvcs under reproaches after this mancr : Now Cap.33. 
whata great evilis this tocuta man ofFftom that com- 
fort wHich hath been fpoken of in this aigument < 
and if you do behave your felves chriftianly under re- 
proaches^ God is more and more engaged to (land 
for your names , and you are more prepared for 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 thofc that can bear dilgrace are fit to be ho- 
nored , and the greater ^lory will be afterwards -, 
As the Sun that fhines through the clouds fhines 
the brightefb 3 fo when honor fhail come through 
diihonor^it (h^ be the grcateft honor. And then you 
(hall come to know that honor is {an(flified to you^and 
that it is in love^aud you fhall be more able to rejoyce 
in the honor that God fhall bring to your names then 
you would have done, and fo your reproachers fiiall 
befcrvantsto you. j 

There is onely one place of Scripture that I (hall 
adde, and fo I have done with this point : ^ob 1 7. 
compare the 5. verfc with the S.and 9. verfes •, ver.6. 
He hath made me alfo a by-vford of the feofle : ^oh 
was a godly man, and yet he was made a byipord : 
What then ^r at the 8. verfe, Uf right men p^all be 
afioniedat this : How < Two ways, either they (hall 
be aftonilhcd at the horrible wickedncfs of men that 
(liall contemn fo godly a man as ^ebwas^ andfay^ 
Lord, what boldnefs is in the hearts of the wicked, that 
(hall prefume to dare to contemn fuch a fervant of 
thine i ou the upright ihall be a():oni(hed, they (liall 
admire at the wonderful way of God towards his 
pe(^e,that the Lord (hall fufier wicked men fo far to 
go on in wickednefs, as to reproach his people : The 

Dd 2 in^' 






iVfwr wf 5 the godly man Jhallfee thfe thatdrehj- 
focritesy for not oncly grofs prophane ones arc re- 
proachcrs often timcs^ but hypocrites : The innocent 
ihall ftir up himfelf againft the hypocrite, he fhallnot 
be damped, but flir up his thoughts againft the hypo- 
crite : The righteous alfojhdl held on his ivtf^jfhall not 
decline ^ and not onely (oj^ut he that hath clean hdnis 
jhallhe stronger andHronger ; And fo I pafs to the 
next point. 

Chap. XXXIV. 

The ref roaches of Gods people are the reproaches §j 

IF you take the reproaches either materUllj or for- 
mally . fftaterially jthit is when all the fufferings of 
Godfs people for which they arc meanly cftecmcd 
and looked upon as contemptible, all their fuffcrincs 
are the fufferings of Chrift : Formally, and that is the 
very fcorn thatis caft uponthem^is the fcorn ofcArip. 
I intend to handle this pointin both thcfe, materiaBj 
and formally :■ So that the thing we have to handlc^is, 
That all the fufferings, and contempt, and difeftccm 
of Gods people,are the fufferings, and contemptjand 
difeftccm of Chrift. So that Gods people may turn 
the fpeech of Chrift concerning his Father^ The re- 
proaches of them that have reproachedthee^ have fal- 
len upon meiS^wi we may fay^Lord and bleflcd Savior, 
the reproaches of them that have reproached us^ arc 
fallen upon thee^flxsid mark therefore in Heh^i^.i^.^ 
reproaches of Chrifts people are called the reproach 
or^Chrift. Let us go forth unto him without the camfj 
bearing his reproach : And the fufferings of Gods 


Moses his Choice. 

mtsarc called the fufferings of Chrift. CoUoff. 
^. and fill up that which is behinde of the 
iions of C H I s T 3 they are the afflidions of 
ift^and every one muft make account to fill them 
not the fatisfaftory fuflfcrihgs of Chrift, but the 
rings of Chrift in his myftical body, in his mem- 
: And fo every member is to fill up a fliare in his 
rings. And fo I fa. 53. p. In all their afflictions 
vdsaffli^ed: The fufferings and troubles of 
Is people are the fufferings and troubles of Chrift, 
J (enfibleof them^and therefore in jiifsp,/^. 
ift crycs our, Satd^Saul^tvhy ferfecutefl; thou me i 
her, compare two places together in one,P/i/.79. 
4,1 2. at the 4.vcrfe, fays the TcxtjWe are become 
)roach to our neighbors • a fcorn and derifion to 
e that are roundabout us: And at the twelfth verfe 
, Render unto our neighbors fevenf old into their 
m^their reproach ivherervith they have reproached 
•3 O Lord : He goes on in the fame argument, and 
he calls them the reproach of the Church, and 
1 the reproach of God. 

litis it faid here the reproach of Chrift^ It may be 
:d. Why not the reproach of God the Father, or 
reproach of the Holy Ghoft i 
he reproaches of Gods people are the reproaches 
Chrift in a fpccial mancr -, bccaufe Chrift is the 
i of the Church , and it is from the fulnefs of 
'ift, that they have that grace conveyed which is 
oachcd*, and the union they have with God, 
with the Spirit, is by Chrift -, and therefore it 
le reproach of Chrift here named , according 
he feveral workings of the Father, and Son, and 
V Chofi : fo the three perfons are reproached by 
Dd 3 vc^^tiS 

Cap. 3 4* 




■■ — > 

Most,s his Chdce. 

mansiin: There is a reproach unto C^as Gc 

unto Chrifi as Chrift , »d mno the 5//r#i 
There is a repaach unco G<x! as he is CrM{ 

prefcrver of tnc ivorld^ and governor of all 
When the woric of God, the firil Perfon<rfi 
nity, is reproached, then he is reproached, t 
ji. He thas Pffreffeth tie fo^^ reproacA 
maker : It is a work of the Father to ordci 
To, as to make one poor, and one rich : And \ 
an advantage to mock at the poor upon tf 
rencc which God hath made in the world, 
you (houid honor the work of God in mat 
difference detwecn you and others : but in i 
honoring of it, youcafl an afperfion upon h 
anddefpiic otiiers, becaufe God hath put tt 
iow condition^ you reproach your Creator 
And when the work of Redemption is defpife 
that is oppo&d^nd when the profefSon ot th< 
hath dishonor put upon it, then Chrift is repn 
Heb.6.6. the Ajpoftlc fays, ihpfe that fall 
tbej have iaAed^f the heavenly gift, and t 
p^4urd ef Ced, atuf the fewer s of the werldto C9i 

{mt the Son of God to an open pume . And ?^ 
ightning, and drawing,and the quickening ar 
jfortingwork of the Spirit is reproached and 
then tnc Spirit is reproached, Heh. 10. 29. : 
def^ite to the Spirit of grace : So that you i 
Father^ Son and Holy Ghojt^ all three are rcpi 
by mans fin ^ not that the fin of man is abt 
the leaft ftain upon the glory of the bkflc 
or make God to be lefs glorious , no mo 
a little duft caft up into the air can darken the 

M o s B s his Chwe, 



Cap. 3 3. 





ncKs of the Sun ihining in its fhrengtb^ but it 
keeps the glory of God from ihining upon o- J 
thers, and upon himfelf, fo as he and others (hall 
not itt it , and admire it > and adore it as they 

If you ask why the reproaches of Gods people are 
called the reproaches or Chrift i 

I anfwer, Firft , as Chrjfoflome^ bccaufc they do 
fuflPer the fame things that Chrift fuffers ^ you ihaU 
finde the reproaches of Gods people , and the re- 
proaches of Chrift are juft alike one another. In 
P/i/. 42. 5,7,8. there are three things upon which 
Chrift fcems to be reproached, ancf they are the 
three fpecial things upon which Chriftians are re- 
proached : As firft the outward means of Chrift in 
the world, IdmaivormatiJnsmanj fo the outward, 
mean and low condition of Gods people fubjeds 
them to reproach. Secondly, Chrift bore the world 
in hand that he trufted in God, and depended upon 
God, and no outward help -, and therefore they faid. 
Let as fee tph ether he mil deliver him^ heing he truft- 
ed in kirn -^ fo the men of the world fcorn at Gods [Jf^cS^^^ 
people, becaufe they fpeak lb much of God , and 
trufting in God. Thirdly, they reproached him, be- 
caufe he faid, CeJ delighted in him • fo becaufe the 
Saints of God do prorcfs their relations to God, and 
do cxpcifl an cfpccial love of God , therefore the 
world reproaches them. 

Secondly, iris the reproach of Chrift, in regard 
of the near relation, and clofe union that is between 
Chrift and his people : As the reproach of the 
Wife is the reproach of the Hushami, and the re- 
proach of the //«*^^^W is the reproach of the JVife^ 
Dd4 be- 

Whyebe I 
of Gods I 
people ard 
called the I 




Moses his Choice. 



bccaufc of their uffhn^ and therefore in lOr.ii, 
the Apoftle calls the rvoman, the glory of the mur: 
Either in regard that the man may glory inherifihe 
be godly and good, or elfc becaufeth'e woman doe& 
honor rnc man, //^^ Wife is to honor her Htuhand^ and 
to give glory to him-, as the people of God are called 
Theglory of God, partly bccaufe God does glory w 
them^ and partly bccaufe they do give glory to God : 
fothc woman fliould be fuchaone as the man may 
lory in her, and fuch a one as may give glory to her 
usband : Now the Church is the glory of Chrift, 
as the wife is the glory of the man -, and therefore it is 
faidin 2 C(?r,8.23.fpeakingof T*///^ and others whicli 
were meflfengers of the Church, he fays, they are tbt ' 
glory of Chrijt, then certainly their reproaches muft 
be the reproaches of Chrift. 

Nay,there is a nearer union then this,for this isonc- 
ly by covenant, but there is a union between the head 
and the members, that is a nearer union -, the ChurcK 
is not ondyflejh of Chrifis flejh, and hone of Chrijls 
hone^ but it is the flelbof Chrift, and the bone of 
Chrift, it is the very fulnefs of the body of ChrUi, 
Eph. 1.2^. it is a high expreflion : Yea, and bcfidcs 
this, the Church is called Ciirift, my fl teal Christ: 
I C(?r.i2.i2. For as the body is one ^ and hath mdfij 
members ^i^ all the members of that one body being W- 
ny^ are one body ^fo alfo is Chrift - that is. The Church 
having many members^ ought to be joyned in union as 
the body '^ycz^xhcrc is yet anearer union between Chrift 
and his people, the in- being is mutiuil^ Chrift is in 
them, and they are in Chrift, ^ohn i^.20.ToHin me^ 
and in you : The arm is in the body, but the body 
is not in the arm •, the branch is m the vine, 
I but 



Moses his Chiice, 

Asvihcn DAviii lent mdTcngers to the children of 
t^jnmon^ tocongranilaie tlicir King, and rhey cot 
off thctrgArmems bdlf w^y, inA cttt eff half $f skiff 
bttrds, i>(iW preirnrly coamcd it his reproach 
lb when Gods people arc in Gods woik , and re- 
proached, furcly it Chrifts reproach. So Nthemisk 
was in Gods work, and he fuffcrcd a great deal .oFrf 
proSch-, and mark how God is more provoked tba 
NthtmUh, Nthtm. 4. compare tfic third verfc vrak 
the fifth. 

Laftly, It is the Spirit of Chrift that is in them that 
is reproached ; As it fo be that the skill or influence 
that comes from a skilful Attificer, that is 
one that hath learned, that docs as jt were tut jA 
his fpirit, if he fliall fee him reproached for that work 
which is done by vcrtuc of that influence which he 
had of his fpirit in him, then he counts himfcif re- 


M o s e s ^cr Choice, 

■ I 


reproaches oF Chrift, none fuffcrs fo much as he- Cap. 3 3 
confider we then with our felves, how wc can love 
this Chrift, a reproached Chrift i Is Chrift notwtth- 
(landing all his reproaches dear and precious to us f 
howfoeverhebctothcworld, yet can your fouls fay 
wth the Church, He is Altogether lovely ^ as the A- 
poftlc Peter (zys^ i Pet. 2. 7,8. He is a rock^ And a. 
jtone of offence to thofe that do not believe ^ bnt to you 
frecious . and fo Chrift, though lie be a reproacned 
Chrift, yet to you he is precious •, to a godly and 
gracious heart how precious is Jefus Chrift -f There is 
a notable tdace concerning the reproaches of Chrift, 
and yet or the high efteem that Gods people have of 
him,notwithftanding he is reproached. If a. y 2. 14,1 5 . 
His V if Age was fo mArred more then Any mans. And 
his form more then the fons of men : what then, is 
there none therefore that (ball prij&e him^f yes-, at 
the fifteenth verfc, So P)aU hefprinkle many Nations: 
the Kings fhall flmt their montbes At him^ for that 
which hAd not been told them jhall they fee^ and that 
which they hAd not heard fhAtl they confider ^ that is, 
there fhall yet come a time when as the Lord fl)A& 
fprinkle mAny nations by the work of Im Spirit, And 
draw many Kings ^fo as the) flull fhut their monthes • 
whereas tney contemned him, and defpifcd him, now 
they p^AllJhHt their mom he s in a way of admiration, 
that r*4t had not been told them which they fee : as 
St. Pii«/, he knew Chrift onely after the flelli, but 
when he came to know him after another mancr, he 
thought otherwifeof him : So when God docs fprin- 
kle any with his Spiric.that they know Chrift^though 
hkJf^tbem^cdmcutheU^nu.^s, and he is 
repit>achod more then any man, yecthey fliali piize 




41Z I M o s B s /;« Cfroicf. 

*^P-3 5- ' him, and dcliglit in him, and the more he is reproach^ 
cd,thc more they il^all delight in him : It is a notable 
fpccch of Bernard^ By fo t/tuch the mere Chri^is viU 
for mCt hyfo much the mtre he is dearer te me. 


Chap. XXXV. 

Sixteen fevcral CenfoUtieiis anftng to the SdiMts 

from this conjiderdtton, Thit their bufferings at 

Chrijis fufffings. 

SEcondly, the confideration of this point isof 
admirable ufe for the confolation of all ids 
people of God, in all their futfcrings and re- 
proaches. If reproaches and fuffcrings be the ^^ 
proachcsof Chrift, Chrift is engaged in them more 

Moses his Qmce. 


2; ^1 

jerfariesareAll before thee : If a man fuffcrrc- Cap.3y. 
^acrij and difgracc , and trouble for his friends, 
ile he is abroad from them -, O fays he. Did but 
friends know what I fuffer, and fuffer for them, 
/ould comfort me : If it be comfort to be known, 
ch more when they fliall be accounted their own ^ 
rift is acquainted with all the fufferings of every 
mber : and therefore do not fay, I am a poor crea- 
:, who takes notice of my fufferings < Heaven 
es notice of your fufferings, Chrift takes notice of 
m better then your felves. 
Secondly, if tney be the fufferings of Chrift, 
y are no other but fuch as are predetermined for 
I from the beginning of the world •, for certainly 
fufferings of Chrift are determined : It may be 
of thefc fuflFerings, as truly as of thofe he fuf&r- 
n his ownperfon, AH.i.zi. They are bj the deter- 
tate counfel c^ forekmwledge ofGodiSc therefore it 
3t in the liberty of man to reproach you as he plea- 
but all is by the fore-determinate counfel of God. 
hirdly, certainly you do not want compaffionin 
r fufferings neither -, for one to fuffer much, and 
e reproached, and no body to have compaffion, 
ricvous ^ but furcly you have compaffion enough, 
rift muft needs take compaffion on you : and it is j 
a forced compaffion, but a natural compaffion : I 
there ever any that was not fenfible of the fuf- ■ 
igs of his own flefli, unlefs it be dead -f Indeed 
oubea dead member of a ChurcL it maybe 
rift does not compaffionate your fufferings, but 
ou be a living member , Chrift docs compaf- 
atc your fufferings, and |>ity you in every lyt 
fiander that is told of you : many times when 1 



Cap. 55 

Moses his Choict, 

we hear of the ferrants of God (and cfpecially thofc 
wc know to be godly) to have fuch ftrangc rcpom 
of them, our hearts begin to break, and toycmto- 
wards them. If one member have cotnpuioo d 
another, much more the *^</s the bead is morefia- 
fiblcof the evils done to the body, then the other 
members arc. 

Fourthly,aU thefe reproaches and fuffctings do nor 
argue your rcjcifiion, they may ftand with the infi- 
nite love of God: many of Gods people are read)* 
to draw fad conclufions from their reproaches, (b^ 
ly God would not fuffcr this if he loved them : ihn 
may Hand with the fame love wherewith the /ififf 
loved the Son, for they are the reproach« of the 

Fifthly, they muft needs be fanftificd to you : tkfi 
that arc the fufferings of Chrift, arc fanftificd fuf- 
fcrings ^ certainly Chrift will not fuffcr them to 

Moses his Choice. 



another, and for Cap.35 
evil to follow another,it will break my bean ^ ah, 
3u did bear it alone, but Chrift bears the weight 
»ur reproaches. 

ventnly, if they be the reproaches of Chrift, 
for that part you do bear, although it be but lit- 
youmayexpeA his ftrength in, you are not left 
zav that little by your own ftrength ^ Chrift gives 
his own ftrength^ to bear his own reproaches $ if 
Durthenbehisyou bear, you ihall have flrength 
1 him to bear it. 

;ain, this is an eighth ftream of comfort/ if they 
\c reproaches of Chnfl, chey are the reproaches 
ill the members of Chrift^ who fympathize with 
, and help to bear the burthen with you. 
inchly, it may be comfort that your names (hall 
indicated , your names are as dear to Chrift as 
>wn, and it does as much concern Chrift to vin- 
te jpur pAmes as to vindicate his own. 
gain^ if our reproaches be Chrifts reproaches, 
Chrift is content to own our reproaches -, furcly, 
i^ill not leave us to take our fins upon our felves ; 
is love be fuch as he will take the bunhcn of our 
wrings upon himfelf •, furely his love is fuch as not 
re us fink under the burthen of our fins : No^ our 
are upon him as well as our fufFerings ^ not that 
akes them upon him to be guilty ,but only by im- 
ition: the Text fays^T/tf was madtfin-^ what abun- 
ce of confolation is this^thatChrift is willing both 
ike off our fins and fufiferings < there are nothing 
tbefe two that ihould trouble us in the world^our 
and futferingSy and Chrift takes them ofifboth. 
t.; And .yet funher, if Chrift will ownoiu: re- 

^ frodches^l 






Moses his Choice, 





f roaches y then he will own our ferviccs : there is no 
great difficulty of believing the one, if wc believe 
the other: we may comfortably go to Chrift and fey, 
Blejfed Savior, mlttbou own ufon thy felf^ the dirt 
cafi upon our faces, and rvilt not or^n tne work of thine 
own Spirit ? though we may ftain the work of Gods 
grttceoy ourfin, yet Chrift that is fo indulgent to 
take reproaches, will furcly own our ferviccs ^ be will 
own bur a^^vc obedience, as well as our paffive obe- 

Again 5 then we may be afliired there will come 
good of them, and that we fliall be carried throi^h 
them •/ confider three or four things here for our bap 
in this, to affure us of ableffing in thefe our fufiferiaeSb 
Firft, were it that we onely did know that God had a 
love to us, and were merciful to us, that were enough 
to afTure us* But, fccondly, God may have love and 
not binde himfelf by promife •, but as he hath /n/f, 
fo he hath engaged himfelf by promife to help his 
people in fuffcrings, and that is more. But, thirdly, 
we have the experience of Gods dealings with his 
people, that he never left them in fufFcring. And 
fourthly, we may rife higher, it is Cods own cafe^vx 
have further alTurancc by this : If a man love me, I 
hope it will be well with me •, if he promife mt^ 
that is more 5 if others have had experience^ I am 
more afliired : but if it be his own cauje, I am furc 
enough. Ifamangotofea, and he knows the Ma- 
riner hath skill, and he loves me, and the Mariner 
promifes he will have care, and others have liad ex- 
perience of his care, this is much : but when I confi- 
der, my life is the Mariners life, if / perifb, he periiks-, 
this afl ures me, that as far as the Mariner can do it, 




itlhall be well with me. Luther writing to Melan^ Cap.35. 
a^n troubled with fears 5 // mfaU, faith he, Chrifi ^1,"'; jj« 

Again, here we have a notable ground to go to faithL«t*. 
God in prayer in all fuflferings^becaufc we can go with ^ 3 • 
this argument. Lord it is thy §tvn Name: that was the 
plea of Mofes , Lor d^ if thou defiroyeB thy people, 
what mil become of thy Name ? our names are no- 
thing, what though ten thoufand fuch as we are comt 
to nought, and rot < but if God put his name to ours, 
and twift them together, there is abundance of fafe- 
ty, then our names are a ftrong argument. 

Yea, fuppofe WT be in fuch a condition as we can- 
not pray, yet here is comfort in this , our fuffer- 
ings arc the fufferings of Chrift 5 and the fufferings 
of Chrift do prcfent themfelves as a mighty 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 

I fufferings of Chrift, then furely Chrifts fufferings 
are our fufferings •, if Chrift have an intereft in our 
_ fufferings, then we have an intereft in his fufferings : 
for how come our fufferings to be Chrifts, but by 
vertue of our relation to him 5 and therefore his 
fufferings muft be ours , by the relation of Chrift 
to us. 

Laftly, there will be an end of fufferings, they 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, fliould be eternally un- 
der fuffering.,& if he flial not fuffcr always,we ihal not 
.'dways fuffcr •, for fo long as we fuffer, he muft fuffcr : 

E c ^A 


I (J. 



Cap.3 5 

M o s K s his CWce. 



the time therefore is a coming, wherein Gods pco- 
le ihall be too high for to be reproached, they (ball 
»e in fuch a condition, as it (hall be impof&blc ft)r{ 
any to reproach them : for repr^dch comes from foajc 
kinde 0/ appreheniion of the rcproacher^ to beio 
fome meafure above the reproached : no man can 
reproach another for a thing that he fully knows, and 
certainly believes that he is above him in that thing : 
and therefore the people of the world do reproach, 
the people of God, becaufe they apprehend thcm- 
fclves to be above Gods people in wifdom, or the 
like •, but time will come , that the dignity d 
Gods people (hall be raifed to fuch a heigHth, that 
though wicked men do hate them, they (liall noe 
be able to reproach them , they cannot poifibly 
have a conceit to be above Gods people in any 

And thcfe are the confolations that arife from this 
point, that our fufferings and reproaches are Chri(b: 
and thcfe confidcrations being put together, why 
lliould wc diftraA our fclvcs, and take immoderate 
care what Ihall become of us •, if we be unbelieving, 
Chrift will count it a diflionor to him, and fay. Is it 
njotmycafe? we need not-takc any (liifting courfes 
to help our fcl VCS-, a man that hath an enemy furprizc 
him, if he have no weapon in his hand, it may be he 
will take up ftoncs and dirt,but if he have his vveapoPj 
he ufeth that, and fcorns to take up ftones and dirt : 
when people are reproached, that have no intereft 
in Chrift, reproaches come upon them and take them 
unarmed, and they take up any thing near hand, and 
reproach and revile again: but thofe that have 
intereft in Chrift, have this weapon j they know 



M o s fi s his Choice, 


How to 
know that 
our reffo^ 
(hcs arc 
(he rcpTM^ 
bcs of 


all their reproaches are the reproaches of Chrift, and Cap.35. 
we fhall not need to depend upon any outward com- 
fort for to comfort us 5 much lefs have we need to 
help our felves by reviling again. The comfort of 
a Chriftian, is this^ That his reproaches arc the re- 
proaches of Chrift •, this is enough to quiet his 
heart : you need not comfort your felves in your 
parts, or cftates •, this is enough alone : do but anfwer 
all your diftradions and troublefomc workings of 
your hearts with this, and this will quiet them. 

^^cfi. Buthowfliall I know that my reproaches 
are the reproaches of Chriftf 

jifffw. Firft, if you be reproached for the fake of 
Chrift 5 though you be not a member of Chrift, 
yet if your adverfaries reproach you, becaufe they 
take you for a member of Chrift, there is fome com- 
fort in this. Secondly, if you can under all reproaches 
bring your hearts in fubjciSlion unto Chrift^and quiet 
your hearts under reproaches in obedience unto him. 
Thirdly^if you finde the rule by which you are guided 
and aftcd in that condition to be the rule of Chrift. 
Fourthly, if you finde the chiefett comfort that 
you gather in to help you, to be the comfort of 
Chrift. Fifthly, if you finde the end you, do aim 
at in your bearing them , is the honor of Chrift 5 
and that you do defire rather that Chrift may be 
in the conclufion honored, then your felves clear- 
ed. Sixthly, take this as a fpccial note, if you make 
thofe reproaches that Chrift fuffers in his canfe, 
his truth, his peofle^ yours-, then he makes yours 
his : how docs your hcans ftand alFedcd to the re- 
proaches Chrift fuffers in others? Zeph. 3. 17, 1 8. 
Godfromifes much mercy ytofuch to whom the reproach 

Ec 2 of 





Op. 35 

Moses his Choke. 

of the feUmn a^emblies rvtre a burthen. That h 
that is burtlicncd with the reproaches of Gods w; 
(hall finde cafe in the comforts of Gods Spirit, 
thcfc things be in you, certainly thcfe come frotn 
Spirit of Chrift- and if from the Spirit of Cfc 
then you arc Chrifts^ and if you be Chrifts,! 
your reproaches are Chrifts. 

A third Ufe is this: Seeing Chrift fuffcrs for us, 
all our reproaches arc the reproaches of Chrift, 
us take heed that he do not iuffer by us. Now CI 
may come to fuffcr by us two ways: Firjft,if fo be i 
we caufc the name of C hrift to be fpokcn evil of. 
condly, when we come to be aiAors our fclvc 
fpeaking evil of Chrift, or of his people. 

Firft, if we caufc Chrift or his people to be fto 
evil of by any finful way of ours, this is the rcpro; 
of Chrift (butnot in that fenfc I fpokc of befoi 

M o s B s his Choice. 


etter a thoufand times that you were croft, and 
ives were taken away ^ and.you laid rotting in 
rave, if your names could wafh away any 
hat is upon the name of Chrift i know there 
any that Chrift have fuffcred reproach by, and 
annot clear your felves of it, and know what 
1 and bitter thing it is, that after all the good- 
nd mercy of Chrift to you, and the near rela- 
hat he hath taken you into -, will you abufe all 
itrcy, and this near relation i if Chrift had 
taken you for his own, had you been never fo 
!^hrift had not fuffercd reproach by you-,but now 
ard of your near relation to him, he fuffers re- 
h by you 5 and is this the ufe you make of your 
elation i 

len therefore you finde your hearts begin to ftir, 
orruption boil •, confider the name of Chrift 
oftrate before you, and will you trample upon 
ime of Jefus Chrift : if one were fet upon going 
lace to do mifchief, and his Father andMo- 
hould throw themfelves in the path, that if he 
onhemufttread upon them, and they fhould 
foujhaff tread upon the bowels ot$t of which you 
, ufon the loyns that begat you • this would be a 
ftop : and fo you that are Profeffors of the 
►el, if you have a temptation to a luft, the name 
hrift calls Stay, and fays , If you go you fhall 
lie upon me, and my bloody ana bring reproach 
me^^ will not this ftop you^ Never think 
gain that you get by the reproach of Chrift. 
:rue indeed, if we be going on in our duty, and 
lat we fliould , though men fay the name of 
ft fliall be reproached , we arc to go on , 
Ee 3 and 


Chrift is 
by us. 

M o s £ s bis Choice, 

and do our duty, and let Chrift vindicate his name if 
he will : but ifit be any thing; that concern outfcWcs, 
and the latisfafition of our own wills and dcfires, 
whereby Chrift may be reproached, this is a migh!y 
argument to keep us trom It : the word hach fcarrca 
ftrongcr argumtnt to keep us from an evil way, then 
ihiSy'fhi nametfChrtJiJhalfHfer by /f :for the people 
of Godtofuffcr tcproach by you, is an evil thing; 
fora mantoha\'ebut his kindred afliamed ofimi, 
what an evil thing is it-, bur that it may be faidofcw 
that is a Profcfl'or of Religion, that he is not ondya 
reproach to the Church ot- God, biit a reproach lo 
Jeli^ Chrift, if you have any ingenuity in you, this 
might Urikc to your hearts- 

It is reported of K^le.\-Andet, having a Soldierof 
his name, and his Soldier being a coward, hceamc 
to hiiu, and fajd. Either le^c of the »jime of A!«- 
ander, or bti SoldJtr .■ and To we have the namtof 





f ■ 

Moses Ins 0mce. 

for his ft fiery bec^uje he had the holy oyl upon bim^ the 
confecr^tion of his Godrvas upon him : So I may {ky 
unioyoUj You have the holy oyl of the profeffion of 
the name of Chrift upon you 5 and therefore take 
heed what you do, fays St. Pdul^ It were better for 
me to dye ^ then to lofe my glorying : were it then 
not better for us to dye, then to have the glory of 
Chrift fuffirr by us. Know, though the name of Chrift 
be not dear to you, he will defend his name when you 
ftiall rot and pcrifli for ever •, and though it be defiled 
by you for the prcfent, he can clear it otherwife : but 
wo to them that be the caufes of reproaches that 
come thus upon Chrift. 

But as we muft take heed that Chrift be not re- 
proached by us in this regard, much more that he be 
not reproached by our fclves jfo as to fpeak evil of the 
ways of God : as we may hear it of thofc that have 
been forward in profeffion of Religion^ if profeffion 
of Religion do not come to ferve their turns, they 
arc ready to fpcak evil of that way, and allthepro- 
feflbrs of it. Take heed what you do in reproaching 
of a member of Chrift, the name of Chrift is upon 
him I take heed you do not reproach him that the 
name Chrift is upon •, the people of God do bear the 
name of Chrift upon their foreheads •, take heed you 
do notfpit upon their faces, for it may be you may. 
fpit upon the. name of Chrift : as many unskilfol 
hunters will Ihoot at wilcc beafts, and (hooting at 
random may kill a man ^ and fo many flioot at Chri- 
ttians, but they hit Chrift, they reproach Chrift. 

Cap. 3 J. 

Ec 4 




.Moses ha Choke. 

Chap. XXXVI- 
Tke dreadful evil there is ijt reprc^hing tit 

Fourthly, the confidcration of this call? fora 
trembling heart unto all thofc that havebsoi 
guilty in any degree ot carting reproaches up- 
on the people of God. In thisUfc wchave three 
branches : Firft, thofe that have done it thcmfelvcs: 
Secondly, thofc that rejoyce in the reproaches dut 
. others caft upon Gods people: Thirdly, thofciiBtl 
are the divulecrs and Ipreadcrs of the rcproaclies 
of Gods people. In Zefh. z. The Holy Gholtthcr:! 
rebuking CMosb for reproaching his people inttK| 
eighth and tenth vcrfes.ar the eleventh verfe it is liid, , 
The Lord willbe terrible to them : there arcfomcof 

your reproaches reach no further then the Saints Cap. 36 
themfelves, yet in regard of that excellency there is in 
them, it is an abominable wickedncfs. Mark with 
what indignation the Spirit of God fpeaks againft 
fuch as arc guilty herein, //i. 57. 5,4. Brdtp near hi-- 
theryefons of the forcer ejs^ the feedoftbeaduUerer.y 
and the rvhore^ againft whom doyefportyour f elves ? 
againft whom do ye make a wide mouthy and draw oat 
the tongue ? are ye not children of tranfgrefsion , a 
feedof falfjood? What, you who are fo vile and fil- 
thy yoiu: felves, will you prefume to reproach the 
Saints of God, fuch as are fo precious in the eyes of 
God, and fo near to Chrift < Know, you have not 
to deal with them onely, but with Chrift in them. 
You think you have to do onely with a company of 
poor weak creatures that are not able to right thcm- 
fclveS", but know, you have to do with Chrift him- 
felf. Mark that exprelTion we have in I fa. ,^7.23. 
it is fpoken concerning Rahjhekahy Whom haft thou re- 
froached ? it is not againft He\ekiah^ it is aeainft the 
holy One of Ifrael : Thofe that have done tnus, have 
lifted up their mouthes againft heaven it felf: They 
fet their moutbesagainftiihe heavens : Thou haft re- ^*^J-S7-9 
proached him that is the brightnefs of the glory of the 
Father-^ The character. The engraven image of the 
Father • he that is the glory of heaven, that hath all 
the treafurcs of all good in him-. Thou haft caft 
reproach upon him that mr.ft be thy Judge-, At 
whofc mercy thou lyeft for thy prefent and eternal 
cftare 5 Him that is God blefTed for ever, that is the 
infinite delight of the Jather. You miftake, you have 
fliotat Chrift all this while : As we read of Oedepns:^ 
he killed his father Laitis King of Thebes ^ taking 



Moses his Choke. 

-^P*36. him for his enemy ^ your miftakc is worfc you ftrilc 
at, you reproach Chrift^ while you think it is but 
poor man, yea your enemy. 

O that ever you (bould be born to do fo muchini( 
chief as to cafl: dirt upon the face of Chrift •, {vaxh 
you kick againft the pricks : It is an argument tha 
you arc not a fon of the fromifc^ that you are a fuc 
ceiTor of ifhmAcl : Thou haft caufe to fear that Got 
will laugh at thy deftrudlion, and mock when th] 
fear Cometh : Thou haft caufe to fear thatthooar 
referved for cverlafting ftiame and contempt, unid 
God does humble thee for this dreadful guilt that i 
upon thee. When you take advantage upon ih 
meannefs of Gods people for to reproach them, yoi 
are the men and women that are found guilty in hea- 
ven for to reproach Chrift. 

Ohje^. But you will fay. There arc none fo vile as tore 
proach Chrift, nor the people of Chrift for their god 
linefs, it is for their hypocrific. 

Anp^, Let no man deceive himfelf thus •, for there neve 
was any Devil or man that did reproach godlind 
under the name of godlinefe, but they would pn 
fome other name upon it, under which it might aj 
pear vile and contemptible-, and in this the men c 
the world do as the perfccutors did in the Primiti^ 
times with the Chriftians , they put the bodies c 
Chriftians into the skins of wildc beafts, and the 
they would fet dogs upon them , and other wile 
beafts, to tear them ; So men do to this day ^ the 
put the profeffion of godlinefs into the ihapcs c 
their own conceits , and their own danders, an 
their own apprehenfions , to make it ugly, an 
I they fall a rcTpv!oachvtv^ ^wd tearing, and run upo 

M o 5 E s hk Choice. 

them like a company of wildc beads : And that 
which thou fay eft is hypocrific, is but the skin of 
the wildc bcaft. thy own nnfliapen conceits, to make 
thy fclf and tncir adverfarics run upon them, that 
you may the more freely venture •, becaufe the wildc 
beafts would not venture upon the body of a man fo 
freely, but when they faw the body of a man in the 
fhapcof fuchabeaftas they hated, they ran upon it 
freely : And fo thou dealeft with Gods Saints in put- 
ring an unfhapen form upon them, to let out thine 
heart more freely upon them. But what if that which 
choucalleft kypocrijie^ God account godlinefs ^ yea 
know, that this thy afperfion upon godlinefs, to fay it 
is hypocrifie, and upon the people of God, to fay 
they are hypocrites, is tiie reproach of Gods people, 
and there is a great deal of evil in it more then thou 
art aware of. In (JUark ^. from vcrfe 22. andfo 
on, when Chrift caft out devils, they faid, Hecafls 
them out by Beel^httb the Prime of devils : well fays 
Chrift, x^U Jinsjball be forgive ^9 unto the fens of 
»«, and hUfphemies wheremth foever they JhaH 
bUJpheme^ but he thatjhd/l blafbheme againji the Holy 
i Ghdfiy hath never forgivenefs, but is in danger of 
! eternal damnation : So that it fccms thefe Pharifces 
had finned the fin againfi the Holy Ghofi^ in that they 
. faid, He had an unclean Jf>irity becaufe they attri- 
I butedcliat to an unclean fpirit, which was done by 
the Spirit of Chrift-, oncly t!icy did this againft know- 
icd5e,and in malice : I do not fay thai all rcproachers 
do fin againft the Hc>ly Ghoft •, but if it be againft 
knctvledge^^nd in malic e^confvAcr how near it comes : 
as their attributing that to an umlean fpirit which 
came from the fpirit of God rvas it j lb docs not 


Cap. 36. 


Moses his Choice, 

thy attributing that to hypocrifie which comes from 
the Spirit of God in fmcenry cosnc near it. Bat laftly, 
if it be for hypocrifie that thou reproach, and not 
for godhnefs , then it is for an evil -, if it be for 
an evii that thou doeft reproach them , then the 
better thou art, and the better mood thou art in, die 
more tliouwilt reproach them. But wc fee the con- 
trary evident : Wicked men they reproach the god- 
ly for hypocrifie, as they fay, but they do it when 
they are in the heigiit of their lufts -, but if they be in 
a good mood, when they are on their fick beds 
or death beds, and in their bcft condition, thcyit- 
proach them leaft •, therefore fure ir was the good they 
reproached, and not the evil. But thus much con- 
cerning the firft branch. 

Thcfecondisthis, it calls for a trembling heart 
from thofe that flialt rcjoyce at the reproaches of 
Gods people : Perhaps thou art one that wilt not 

Moses his Choice. 



Anjw* I. 

the defence of thcnijand then they ate as tvotnu/s^ not Cap. 3d. 
the wounds o^ them they fpeak of, but the wounds 
of the tpounded: And if any come in this way to caft 
1 reproaches upon Gods people, they are taken down 
into the belly, and they go glib down : This is a 
flight of the Devil to make tnem pafs without the 
leaft queftioning 5 for thofe that reproach, feem to 
fpeak out of wounded troubled hearts • 

But we do not rejoyce in this, that we hear any evil 
of Gods people, but we rejoyce that they are dif- 
covered, and this is the work of God. 

1 .If fo be thy conlcience be convinced^that through 
the concealing of fuch and fuch things, there was a 
great deal of mifchief done beforehand there is a great 
deal of good like to come to the publike caufe^and the 
name of God in the difcovery, then you may rejoyce. 

Secondly , I appeal to confcience : Suppofe the 
difcovery do a great deal of hurt, Gods name does 
fuffer by it, is there a proportionable meafure of grief 
in thy heart, for the fufifering of Gods name, unto 
the joy that is in you for the difcovery i 

But thirdly , fuppofc it were one that were near 
to you ; fuppofc it were your Father or Brother^ the 
Wtfeof your bofom, the deareft friend you had that 
were difcovered, would your hearts rejoyce then i if 
you rejoyce becaufe God hath glory by the difcove- 
ry, then would you rejoyce, if the dcateft friend you 
had were difcovered i 

Founhly, yea, fuppofc you did fuffer much by this 
difcovery, that it were much to your prejudice, you 
(hould lofe fomething that your hcans are much fet 
upon, would you rejoyce then i 

Fifthly, if fo be that it were for the difcovery jhat 



Moses bis Chske. 

yourcjoycc-, then you would not rcjoyce, that they 
arc difcovcrcd to fuch as will not honor Gods name ; 
You aie glad that 4njiknow of it, that Gods tut- 
miesVnovjQi it, that wiU not make a good ufc ofiTi 
but will be hardened in their fin, and dishonor Godj 
name : Take heed you do not deceive your felrcs, to 
rcjoycc to in the difcovcry of the people of God; 
there is a great deal of evil in it, more then yoa 
think of. j'ffefhhcfcixcdUifarj, but he feared tie 
name of God might fuffcr, and therefore be wouU 
not make herapubliVc example. 

The third branch is to thofc that arc diviilgersof 
the reproaches of Gods people. Confider what 
yoH do, they arc the reproacnes of Chrift ; take had 
you do not divulge the reproaches of Godspe^ 
Suppofe they prove falfc, do you think that afta 
Gods people have fuffcred fo much , this will be 
cnoughto anfwcr God and Chrifl, for all tbc&t 



M o s fi s his Choice. 

thcv muft Mt be Devils : So that to carry flandcrs 
and evil reports up and down, is the work of the de- 
vil. Again, wilt thou fprcad the reproaches of Gods 
people, when as it is the great work of God to cover 
the fins of his people i And further , confidcr , 
doefl thou fland in need pi (b much covering of 
thy own fins, and wilt thou liavc a hand in 
fprcading abroad the fins of others i How juft 
will it be with God to let thee fall into fomc grofs 
fin, and fpread abroad thy fliame, feeing his name 
and the names of his people are not dear in thine 
eyes i 



Chap. XXXVII. 

Seeing Chrifi makes our fnjferings his, wejhofildmake 
his Offerings ours. 

Fifthly, if Chrift will take our fufferlngs and our 
reproaches, and make them his 5 then we arc 
to takeChrifts fuffcrings,and Chrift reproaches, 
and make them ours. It was the burning love of 
Chrift, and his zeal to his people, that made him 
take the reproaches of his people to himfcif 5 and fo 
our burning love to him, and zeal for him, fliould 
make us take his reproaches upon our fclves. Chrift 
is many ways reproached in tne \vorld, not onely in 
his perlon, when he4ived upon the earth, and in his 
people ^ and fo we arc not onely to take the re- 
proaches of Chrift upon us in thefe regards, but in 
any particular ,whatfocvcr reproach falls upon Chrift 
any way, let us account of it as our own : When 


Ufe 5. 



Moses his Choice. 


the DeSlrine of the Gofpel is reproached, then he 
is reproached i when the ways and light that God 
hath difcovercd to his people is reproached, he is re- 
proached-, when the Ordinances are Oighicd, wkii , 
asthcbloodof Chriftis counted a common thing, 
and every bafc luft is prcfi^rcd before 't -, when is the 
blcffcd authority of Chrifl is villificd and flighted, 
cither when it is flighted openly or fccredy, if the 
authoriry of Chrift be caft off, then he is reproached, 
Numb. i%.6, 30. }Vhenyeii put a reed into the hisilf 
Christ J and W to him^ ana fay ^ Hail King eftk 
^ews : when you fliall profefs obedience and fii>- 
jcdion unto Chrift, and in ftead of a Scepter, put i 
rcedintohis hand, then he is reproaclico. Again, 
when Gods people wall- amvorthy of Chriji,\hts 
Chrift is reproached. And when Chnft is rcprojch- 
cd in any of thefc, let us take them to hem, as 
throughly , as if wc were' reproached 5 >'ca, taVe 


Moses his Qmce. 


I anfwcr, Firft, thy fpirit (hould rife in indigna- 
againft fuch defpcratc evils and wickedncte as 
^ that any fliould dare to be fo bold as to reproach 
holy One of God, fuch a bleflcd one as Chrift 
hat is fo infinitely dear to thy foul , and hath 
e fo much for thy loul •, though in our own caufes 
nay be auiet and give way, yet when it comes to 
:aufe ot Chrift, it is good for the heart to rife, 
thefpecchof 0^r/4w^4///M^ to his fellow Mini- 
, Let enr^al be Itot and Burning y not ip hen [corns 
reproaches are caB upon fis, hut xvhenthe truth is 
tngered^ and the name of Cod is blaj^hemed. Ye 
c heard that of King Crarfus his fon, who though 
/crc dumb all his lite, yet when one would have 
:k at his Father, the afeiftion to his Father broke 
3ars of liis fpecch, and he (aid, Take heed of kil- 
the King : And fo though we be dumb in things 
concern our felves, yet when Chrift comes to 
^proached, let our hearts fwcU in us and break 

igaln> look upon them with trembling hearts, 
ever the patience of God fhould fuifer fuch 
:ednefs as this : As they did admire at L^fordecai^ 
n he would not bow to Haman^ they held their 
:c , and wondered what would become of that 

ea, we (hould, if it were poflible, labor to wipe, off 
he reproach of Chrift, and take it upon our lelves 
wc might rather be fpit upon and contemned 
I Chrift, It was a brave {\f^Qd\di Ambrofe^ he 
led it would pleafc God to turn aH the adverfa- 
from the Church upon htmfelL and let themfatif- 
heir thirfi with his blood ': This is a true chriftian 

F f heart. 



How a 
heaic be- 
haves its 
ifclf; when 
|he hears 
Chrift re- 




Moses his Choice, 

heart. And therefore if it be for our fakes, and 
have any thing in the bulinefs by whicbChiftis 
proachcd , wc Ihould be willing rather to Oicrificc 
fclvcs, then that Chrift fliould be reproached: ) 
asj-onub^ when he knew that the tempcftroicfbr 
fake,fayshc, Cj/?j»ci»/fl r/jf/e^.- And ioH^> 
\(nt when contention rofc about him, faysbe, ( 
me into the fu, let me hfemy fUce, rather then 
rMmeofChri(i jhouleifuffer forme. 

Agwi, the behaving ot aChriflianfhouldbct 
it fliould take his heart from his own name, fo 1 
as Chrift is reproached: What though I haveefie 
Chrift is not eftcemcd , he is contemned. J i 
thcfe comforts , and I through Gods mercy w 
nothing, and my friends cleave to me, anidp 
mc- but Chrift is not cleaved to, heisootptii 
and what are all my comforts to mc < they 
khabods , the glory of all is departed fi 

Moses hk Choice. 

trary grace: Such a one is proud,let me be more hum- 



blcjfuch a one is covetous^lct me be more libcral,that 
there may be fomewhat to anfwer : As it is faid of 
the wife (on^ when his father is reproached, he car- 
ries himfelffo ashis&ther hath wherewithal to anf. 
wer from his good carriage^Pr^v.ay.i i.So let Chrift 
have wherewithal to anfwer his reproaches from 
your godly convincing converfation. Suppofe others 
have caft an afpcrfion upon the ways or godlinefs, 
becaufe fuch are falfe and covetous, yet walk thou 
;| in the contrary, that Gods people may anfwer, 
' Though fuch and fuch be fo, what fay y 01$ to fuch an 
one ? IS not the breach made up in thofe i And fo 
much for that Ufe. 

Sixthly, we muft not onely labor to wipe away Ufe 6. 
the reproach of Chrift : But if Chrift have fuflFered 
fo much i» us and for us^ let us labor to honor Chrift 
as much as we can in the world, and fet up the name 
of Chrift, as much as others pull it down. How are 
wc to fet i^ the name of Chrift i 

Firft, in holding forth the beauty and jgloryof — 
the Spirit of Chrift in our lives, that though Chrift ^^^.^^ 
be reproached in others, he may be glorified in us : ™/chrifl 
Others may be forced to (ay in their confciences, « ^^ 
Blcffcd be Cod that ever I farv fuch men : I never 
(aw the graces of Chrift ftiine more brightly in any, 
then in them. And then fet up Chrift, in fpeaking 
J all the good we can of Chrift, in bringing others 
I in love with him : As they in the Canticles faid, 
what is thy beloved more then another beloveds fays 
flie, My beloved is the chief eB among ten thoufands. 
Again , let us fet up the Ordinances of Chrifi , 
therein appears the honor of Chrift , aiid let the 
Ff 2 beauty 





M o s E s J>fx Chuce, 



Cap. 37- i beauty 6f his hdiincfs appear in his Ordinances^tbar 
men may fay, Bhffedare the feofle that are infucha 
4* cafe. Fourthly 5 let Chrift have the honor of our 
names, and ofall our comforts : Surely if he have th^/ 
fhame of our reproaches , he fhould have the io* / 
I nor of pur honors : If he have the pain of ourfuf- ' 
f ering&> furely he muft have the praife of our com- 
forts : Chrift hath a fliarc in our forrows, fhallhenot 
have a fliare in our comforts :f when we arc reproached 
he is reproached ^ when we are honored, let him be 
honored too. What a fad thing will it be, that when 
you go out of the world, it (hould be faid, Chrift 
nath had more diihonor by you, then he hath had 
honor ^ 

life 7* Seventhly, If Chrift fuffers in all our fuffcri^ 
hence wc learn not to rufli into fufferings, before wc 
be called to them, nor to withdraw from fufferings, 
when we are called to them. Chrift fuffers In all our 
fufferings, then it is not in our liberty to ru(b into 
fufftrings when we pleafe, though it fliould be in the 
caufe of Chrift. Indeed if wefuffered alone, wc 
might venture, but becaufe Chrift is interefTcd in 
it, wc muft ftay till we know whether Chrift be 
willing to fuffer-, though our time be come, yet 
it may be Chrift will fay. My time ismtjeteome^^ 
becaufe it is in a good caufe you think you may fuf- 
fer in it , but confider, is Chrifts time come < In 
Proverbs ro.io. it is faid. He that tvinketh mthtbe 
ey e caufeth forrotv^ but a frating fool fhall fall. When 
a man is loth to ftand for thofe truths of God that 
fliall bring him into fuffering, he winks : He that 
tvinketh mth the eye^caufethforrow, he mil bring for- 
row to his heart. But others will fay, Wc will not 




Moses his Qhoice. t 49^ 

k with the cyc^ it is the caufcof God, and we Cap. 37. 
Iftand for it, but a f rating fool Jhuli fall. A true 
1 may ride in the rode, and fear no danger, yet 
will not willingly ride into dangerous places , 
fo a man is not to ride into darker. As now if 
I be partners with another, you cannot give 
It you will> becaufe it is not your own> but it is 
ir partners too. If a man have a cottage of his 
1 alone in a field, he may fet it on fire, but if he 
his own houfc on fire in the town, it may coft him 
life, becaufe others are intereffed in the da- 
;e as well as himfclf. Again , if Chrift do 
, we muft go freely, becaufe they are the fuf- 
ngs of Chrift. It is reported of Feter in Ec- 
laftical Story, that he was coming out of Jtome 
fear of fuffering *, and as he was coming out 
the gates, he met Chrift, and he asked Chrift 
srcforc he came •, fays he, I come to be crucified^ 
n he thought Chrift came to be crucified in 
1, and therefore he went back and refolved to 
cr , and fo he was crucified. And fo though 
be fliy of fuffering, yet if wc know Chrift calls 
t, we muft yield, as being willing to fuffcr in us. 
•ut when arc we called < 

here is an ordinary call,and an extraordinary call. ^/^' 
e extfdordifiary caU is by the Spirit : And that is j 
b , when there are none that will ftand for the 
ife of God in an ordinary way. Secondly, thofe 
t God calls extraordinarily, arc fuch as have ex- 
)rdinary graces : They act not their own natural 
dnefs, but are carried beyond it by a mighty work 
Gods Spirit; And therefore thou may eft Vufpeft 
felt that thou art not called extraordinarily, 

Ff 3 but 




M o s £ s bis Choice, 

Wlicn wc 
arc called 
to fiifter- 



but after much humiliation, and much abiliti 
deny thy fclf- 

But for M ordinsry cdl : Firft, then wc an 
led when if wc do not fuffer, Gods caufc wi 
fer. Secondly, when God docs take away thci 
and helps of delivering us from fuffering. Tl: 
the more helps are taken from us > the mo 
finde the confolation of Gods Spirit con 

I But when helps are taken away^ and the Sp 
God docs abfent it felf, (hall we fear then that 
not called < 

Some think , furely they muft not fuffcr, 
they fliall betray Gods caufc: If they do, b 
they do not finde God prefent with them : If 
do give you a fair way to efcapc when hi 
fence is gone, you may take it •, but if he ihu 
up that you cannot cfcape , you may comfo 
go on •, though now he be gone , he will 
again ^ as it was with Mr. Glover^ who want 
prcfence of God even till he came to the Stal 
then he clapt his hands and ^cryed, Bt k cmt 

The laft Ufe of the point is this , If Chr 
fer in his people, and if all the evil you caft 
Gods people is Chrifts, then all the good 3 
to them is Chrifts : If when you fpeak ( 
Gods people and reproach them , you rq 
Chrift-, then when you fpeak well of God 
pie, you fpeak well of Chrift : If when you 
cute Gods people, you perfecute Chrift ., thei 
you relieve Gods people, you relief C 
Chrift will own the good that is done to hi 

Moses his Choice. 


pic, as well as the evil: And therefore as the ar- jCap.38. 
gutnent once was. Relieve nil firangers^ forfomc' 
unawares have done good to Angels 5 So now, do 
all the good you can to Gods people , for un- 
awares you may do niuch good to Cnrift. And thus 
I have finifhed the fecond point from this Verfe, 
That the reproaches of Gods people are the re- 
preaches of Chrifi. Now we are to proceed to the 


K^ gracious heart hatha high efieem of reproaches in 
the caufe of Chrifi. 

THat a gracious heart hath a high efteem of 
the reproaches of Chrift, he highly eftcems 
of every difcfteem he fuffcrs for Chrift : . 
Andnotonely bears reproaches and fufferings p4. 
tietttljy but triumphinglj 5 he is not onely contented 
iwth them, but counts himfelf enriched by them. 
This is a great riddle and myftery to the world, that 
Sufferings^ troubles ^Miferies and Reproaches lliould 
•be rejoyced in, and eftcemcd highly of. We arc 
to underftand by reproaches is this point likcwifc, 
not onely flandcrs , and mocks , and fcorns , the 
fuifcrings of Gods people in their names formally, 
but materially their fuftcrings, they fuffcr for Chrift, 
upon which tliey come to be contemned : So that 
whatfocver Gods people do fulfer in the caufe of 
God, and for Chrift , they have high thoughts of 
it : If Godlhould give unto them all the riches and 

Ff4 honors 

Point. ^y 


Moses his Chace. 

Cap. 3 8. 

honors of the world, they could not coontthcai- 

fclvcs fo enriched as they do by rhcif fiiffcriimsv For 

men to be enriched by the glorious things orheavcn, 

this is no wonder ^ but to be enriched by their fiif- 

ferings and reproaches, this is the great wonder of 

!' the world, that onely thofe that have the Sprit of 

I God are acquainted withal. Says St. PanlmRm. 

j 5.3. We glory in tribuUtiens : There is a pauent 


bearing of tribulation^ and a rejoycing in tribdadon, 
I and glorying in tribulation •, now they did notondy 
I bear them patiently, and rejoyce in them, butrhcv 
I did eftecm them their glory. It is a notable fpcccQ 
inorf^J5.4i. It isfaid of the Apoftles when they 
were called before the Ceuncel^ and were very ul 
handled, 7hejde farted from the Conncely rejcycii^ 
that they were counted xoorthj to fuffer Jhame f$r bis 
name ; to be worthy of fhame, is a ftrangc kindc of 
phrafe : But in the Original it is. They countedit ho- 
nor to be dijhonored. In Luke 6.2 2,23. you have ano- 
ther Text to fliew forth unto us this truth clearly , 
Blejfedareyou when men J1)a/l hate you^ andtphentkej 
Pyallfeparate you from their company jandfhallreproAch 
you^ and cafi out your name as eyil^for the Son of nuns I 
fake : Here is an expreffion of the greatcft dilhonor 
that can be to Gods people : What (hould they do 
then i Rejoyce in that day^ and leap for j oy y for, ^^ 
hold your reward is great in heaven : As if Chrift 
Ihould fay, I do not bid you bear it patiently , but /#;- 
fully ^and more then an ordinary joy, leap for joy. knd 
that is remarkable of St. PW,in 2 Cor. 11. where 
he reckons up many things to vindicate his Apoftle- 
(hip 5 wherein he was equal and above others*, 
you fhall findc they are his fuflferings principally he 


Moses his Choice. 


endured for Chrift, at vcrfc 2 3 • i^re they the Mini- 
fiers of Chrift^ ^JP^^f^ ^ ^fool^ I am more : in labors 
more abundant^ in ftriPes above meafure^ in frifans 
more frequent^ in deaths oft : novv this is brought to 
flicwthc dignity of his Apoftlcftiip^ and therefore 
in the conclufion at vcrfe 30. when he was put upon 
glorying, he (hcv.-s what he nioft gloried in : Iflmufi 
needsglory^ I will glory in things that concern mine 
infrmities : by infirmities we are not to underftanci 
the infirmities of fin, but his weaknefs, and evils that 
he endured for Chrift. Andfo in chap, i2.ver. lo. 
Therefore I take plea fur e in infirmities^ in reproaches^ 
inferfecutionsy in diflrefjesfor Chriftsfake. 

And thus the people of God in former times 
Iiave much eloryed in that they have fuftered in the 
caufe of Chrift. It is the fpecch .of lertuUtan^ 
Your cruelty is owx glory. Wc read of tender mothers 
beholding their childrcns fuftcring death for Chrift 
as their Trofhees and Triumphs^ and delighting in 
their laft breathings, as in moft melodious mulick. 
And it is reported of Balilas^ when he was to dye, he 
required this favor, to have his chains robe buried 
•with him as the cnfigns of his honor.It was tJie maner 
of the Romans^ when any had received any wounds 
for their countrey, they would ftjew the fears and 
places of their wounds for their glory. Pliny tells us 
of one, becaufe he got forty five wounds for his 
countrey, by that he got immortal honor amongft 
the Romans. Thus Saint Paul fecms to argue. Let 
no man pt4t me to bujinefs, I bear about me th: marks 
of the Lord ^ef lis. And /j^/i//«sf profcfTccl, hc>^^^ 
rather be a mtartyr then a t^ionarch. And Pru- 
dentius tells us of the Martyrs in his time, and efpe- 


Cap. 38. 





rii fnners 
tot trofhU 
tsr marteth 
tium voi'i- 
bui UH^ni 
tur 0* pie 

^Cfiirk fill 

en ens 
rtiti iy^a 

iffic. 1. 1.1 


, M o s E s his Choice. 


*\irccr uu- 
icitjq, flA 
nth Lumi- 
lU it que 
ipfj pxvJ- 
rii uitimu 
mors Cbri- 
fiidnis Lu 
i'ji cji. 
us hymno 
'.is ridciis 
' Qceiforct 
. 'uos dixit 
nor tern is 
'.riues cffi: 

uttUrid cr 
iudicu is 
fufcr fm- 
HOf met' 
ies ghrii" 
per Kofas 
ire.S Agv 
•:ha di cpu- 
'45 ^ vitp 
dixit am 
id circercs 
iO* torma.^ 

4. p. 5 M 
'^ Cor^yu 

ci.llyof ViBcenttHs^ that the great * torments that 
were prefcntcd to them, were but fports and plays to 
them, they dehghted thcmfelves in thofc things they 
fiiflfercd ^or Chrift, they trod upon burning coals as 
if they had trod upon rofes. And fo in tlic Primf- 
tive time they were wont to call Martyrdom by that 
name, 7'ht^^crown of Uitartyrdom. Idefire tokn§w 
nothing, fays St. PmI^ hut Chrift and him crucified. \ 
And we know how fupcrilitioully they did wfe the 
Cr^ij/i of Chrift in former times, and how high re-; 
fpcA they would give unto a piece of iv^^ thatChrift 
\Yas crucified upon •, yea, if they had but that prccc 
of wood in imagination : what a deal of bunncfi 
was there made by Con^antines mother about the 
Crofsof Chrift^ Certainly it grew upon this, it ^vas 
but the abufc of the high efteem that the people of 
God had of fufferings^ The Emperor SMldtPin 
thought himfclf bleft, if he had but a piece of ihc 
Cix)fs of Chrift t, that he would carry about with 
himjn his.arras. It is reponed of one King of Eng- 
Und, that he bcftowed as much upon a Crofs, as 
the Revenues of bis Kingdom cftmc to in a year. 
And that efteem which they had of a piece of wood, ' 
the Martyrs in the Primitive times had of the Crofs 
of Chrift ^^hiiamely 5 of the fufferings they endured' 
for Chrift. 

^u€H. But you will fay, wherein does it appear, 
and how comes it to pafs, that Gods people do foe- 
ftcem of their fuflferings for Chrift ^ 

jinf. There arc great riches in them:Ffrft,the riches 
of evidence : Secondly, the riches of freferment : \ 
Thirdly, the riches ofemfloyment : Fourthly, riches 
of imfrovement : Fifthly, riches of experience : | 

__Sixthlyj 1 

Moses his Qhoice. 

Sixthly, riches of ^r^w/iri; Seventhly, riches of 
comforts : Eighthly, riches of glory. 

Firft, they are great riches, becaufc they have rich 
evidences from them, and that in thcfe four or five 

Firft, by the fufferings they fuflfcr for Chrift, they 
have an evidence to themfelvcs, that the way they arc 
in is the right way : Thej have reproached the foot- 
fiefs of thine anointed • there w^s a cime when they 
walked in the ways of finln thdr footfteps, and then 
they were never reproached ^ but now they have 
changed their way, and walk in thefootftcps of the 
anointed, now they are reproached. If a man being 
going in a way, the end of which is of great confe-* 
quence, and if he fliould mifcarry in his way, he were 
undone : If one lliould tell him fomc marks of the 
way • as you go you Hull meet with fuch a dircy lane, 
and fuch a Craggy mountain-, though he would be 
glad they were nor^ yet when he comes at f herti he is 
glad, bccanfe they are figns of the way he muft go. 
Straight is thegate^ andnarror^ is the way that leads 
to life. Mafter Bradford made ufc of that place 
when he came ro the Stake, and looked upon his fuf- 
ferings as an evidence to him that he was in the right 

Secondly, they are an evidence to him of that dif- 
ference that God hath made between ochas and him: 
there was a time, when as other men could dole with 
me, and agree with me-, now fee what a difference 
there iSjthey nothing but contemn me and dcfpifcmc 
I might have gone on and have been a fcorncr and a 
mocker as they arc •, O the difference that God hath 
made between me and them ! that God lliouid CviU 



Cap. 3 8. 



Diiu vide- 
nify fed if. 
fj, cjf lllU 
uiii dix 
forie dclim 
■■i:ii ktbUt 
cd Uiroui- 

i/l, Aug. 
m PI. <6. 
Sgo Jiifi il- 
lot tumiiU 
(US videre, 
•jcrhu Dti 
n muudo 
■lou cffe di~ 
icrcm, Lu- 




Cap. 5 8. 

fig7ium mi 
ior it gloria 
■:jt cfttties 

id Viguft 
Epift. 25 
inter Epi- 
(lolis Au- 

Moses hii Choice. 


mc from them, who was as vikas thcy^ andfuffcr 
them to be reproachcrs of godlincfs, and make me a 
fufferer forgodlinefs ! Jerome * writ to K^ugufiinc^ 
that it was a great fign of glory to him, that aU He- 
rcricks did hate him. 

Thirdly, it is an evidence of the fincerity, and the 
power of his grace, and his love that he bears to 
Chrift : and this is great riches •, for a gracious heart 
fays. Lord try me^ Lord:frove me : he would fain 
have an opportunity to manifeft the truth of his love 
to Chrift : all the while I go on in a way of profpc- 
rity, and have the defire ot my heart,whercin appcaw 
my love to Chrift i but now when I am called to 
p* faring, and to part with much for Chrift, here is 
an opportunity to fhew I love Chrift ioihimfelf^ that 
my love to him does not depend upon any thing that 
I gain by him in the world. The Apoftle fays, 7ht 
tryd of your grace y he fpeaks of faith, is morefrt- 
cious thenftlver and gold : and not onely jour gnce 
is more precious , but the tryal of grace is more 
precious then gold and (ilver. A gracious heart 
does rejoyce much in evidencing love to Chrift 5 as 
any dear friend rejoyces much in any opportunity of 
manifefting his love to another friend,and the greater 
the opportunity is, the more does herejoyce. And 
likcwilcthe^^rp^r^/'^r^r^ is manifefted : as David 
faid to the King Achifh^ Thou flialt know tphat thy 
fervant can do •, and fo a gracious heart thinks here is 
an opportunity to manifeft the ftrcngth and power 
that is in grace. 

Fourthly, they are an evidence that much good is 
done, that Satans kin^^dom is fliaken •, in ff^ferings 
we fee the rage of the Devil, and he rages then moft 


Moses his Choice. 

when he fends moft oppofition to his kingdom-^where- 
forethofe againft wnom he rages moft> may have 
hereby evidence tbawhey were moft inftnimental a: 
gainft him : Irejoyce,(ays Lttther^ ^^that Saidndoesfo 
rdge dnd bUJp htme y as often as Idabi^tteuchhim : he 
took it as an argument thac much good was done, o- 
therwife the Devil would not have been fo vexed, he 
would not have raged fo much. 

Fifthly, a gracious heart hath an evidence to it felf, 
that God wUl fpare him when others (hall fuffer from 
his wrath. Certainly, the more any one is called to 
fuffer inthecaufeot God, and when hefindes his 
heart ready and willing to yield to God in fuffering, 
the more evidence may he have to his foul, that when 
others (hall be called to fuffer from Gods wrath, he 
(hall be fpared : and this is the bottom of the prayer 
of thePfalmift, Pfal. 8p. 50. Remember Lord y the 
reproach of thy fervants - how I do bear in my bofom 
tie reproach of the mighty people. I read of one Ef- 
celuo'^cing condemned to be (toned to death, and all 
the people were ready to caft ftones at him -, and his 
brother came, and run in, and (hewed that he had 
but one hand, and the other hand he had loft for the 
defence of his countrey, and then none would ftone 
him : and fo the marks of the Lord Jefus, are notable 
marks to (afeguard thee in the time of trouble : when 
the Lord goes out in his wrath, he will fet his mark 
upon thofe chat he will fave 5 and none more notable 
marks, then the reproaches and fufferings they bear 
for Chrift. This was Jeremiahs plea before the 
Lord, chap. 1 5. ver. j. O Lord thou knoweji^ remem- 

I" her me and vi (it me*y know that for thy fake I have 
fuffered rebuke. 


Cap. 38. 

" Gdudeo- 

fie SAtAHA 

er bh^bc- 
mire quth 
tics k me 
ungitur. . 
Luchcc 1. 





nihi annS 
tits f wJ 




Moses his Chmee. 

Laftly, u is an evidence of falvation, PHI. i. iS. 
not that all that (uffcr lliaU b« favcd : but a gtaciots 
heart that fuffers in a gracious Chriftian mancr, haili 
God fcalir^ to him by his (piric in his fuffcrings, fan 
falvation. Put thcfc together, and wc fee oik anfi 
why we ihould count the reproaches of cUrifi great 
riches, yea, this is greater riches then the rickes if 

Secondly, the reproaches and fuffcrings whjchwc 
endure for Chrift, arc riches of preferment. It ivas 
afpeechof /?»<«//«, when he was to fuffer, ituhn- 
ter for me to ee * MJrtyr^ then a Menarch. Epift. i:. 
adRomanos, £«/f^. 1. 8.C. 7. To be preferred w 
honor, is counted great riches: now there is a pre- 
ferment of Gods people here, thclc three or W* 
ways ; Baftl upon that famous Martyr Bdr-Mm^[fs, 
he rcjoyced in ftripcs as in honors, he cxulttti i 
hefcvercftpunifhmcnts, as if fr^cUra ^rdv 

M o s fi s his Choice. 

us his poor creatures, rather then others ^ as if \ve 
were fitter then others : though we cannot fay we 
are fitter, becaufe we are confcious to our felves of 
fo much weaknefsj but God honors us as if it 
were fo. 

Secondly, by this wc come to be honorable in the 
eyes of the Churches, and the Saints of God : no- 
thing makes Gods people more honorable in the 
eyes of the Saints, then when they are called to fuf- 
fcranuchfbrGod. And fo in the Primitive times, 
they eftecmcd much of the Martyrs, even too much. 
ChryfoFtom * fpcaking of Saiylas the Martyr, calls 
him a great man, d man to 6e admiredy and fays, /// 
may call him a man : and tertullian ^ writing to fome 
of the Martyrs, fays, lamnotworthytof^eaktayw : 
he writes that it was a cuftom of {bme in thofe times 
to creep to the Chains *^ of the Martyrs y in a way of 
honor to them. Bafil * fpeaking of the forty Mar- 
tyrsy breaks out into this cxpremon,0 bitted tongues 
t^hich put forth fuch a confcjjion^ ms the ayr receding 
it fooi even made holy by it. You muft fuppo(e the 
cxpreffion to be hyperbolical, yet fo as fhcws now ho- 
norable the LMartyrs were in their profeffions of 

Thirdly, it is a greater dignity in fome degree then 
Godputs upon the Angels in Heaven^ the Angels 
glorined God in a way of fcrvicc, but the Angels 
and Saints in'Hcaven have not this way to glorifie 
God, they are not called to fuffer in the caufe of 

Thirdly, the reproaches wc fuffer for Chrift, are 
riches of imployment : in this they are called to be 
imployed in the greateft work that God hath to do 

3 Mdgnm 

virfi moda 
viri nomine 


jHtm (urn 


id vittcuU 
*0 BcAtm 
liuquif qui 
I'jcri voce 
ijiim imi" 


icr quidtm 


Hom in 

the honor 
diey havi 
in confor* - 




Cap. 3 8. 

Moses his Chuce, 


voce Vcum 
amfejfi qui 
in carcere^ 
Cypr. Ep 



«/, modo 
tur» Luth 
qudm tern* 
foribus no- 
fifis glofi- 
ofui Mat- 
tyrum ftn- 
luis iUu" 
iff operibuA 
frjurn can- 
dida, nuvt 
foBacft in 
Marty rum 
jum ; fio' 

Ifibui ejus 
nee tilia 
dcfunt^ de 
oftribm CO- 
one purpu- 
re*, Cypr 

in the world; there are no people in the world imploy- 
ed fo CO fet ont Gods praife, as they are that are cal- 
led to fuffer •, this is the loweft fubjedtion that can be 
to God, but the higheft honor. 

And they are called to be maintalners of the tnith 
of God. Says Cii/w;> upon this argument, WtiTiirr 
fve foor worms y full cf vanities and Jyes^that wejh^iid 
he called to he tnaintainers of the truth f ' The great 
caufe of Gods truth, is maintained efpecially in 
Gods peoples fuffering for the truth : Here i& a 
glorious contending tot the faith of God that 
is delivered to the Saints. Thofe who are in Fri- 
[on , fays Cyprian *, Confefs Cod mth a ghrhm 

Again^ they are imployedin bringing credit to 
the Church ot God •, Gods people that fuffer, arc 
a great honor to the Church of God : whereas 
Apoftates do difgrace the Church of God -, ihofc 
that ftand out in the defence of the truth in fuffering, 
make up that honor that the Church hath loft: 
thefeare great employments. A gracious heart 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 expreffion that Cyprian hath, to 
fet out the honor the Church hath by luch who fuf- 
fer for the truth -, O hlejfed Church ^ which in our 
times is made glorious^ by the glorious hloodof the 
Martyrs • // was white by the works of the brethren, 
now it is furfle by the blood of Martyrs . there art 
neither Lillies nor Rofes wanting in her flowers '^ 

white garlands from their works^and fur fie from their 

Fourthly, they are riches of /;»/>r^i;^/«iwr.- Firft, 










Moses his Choice. 

for God, when he is a doine good, he is unpi 
his time, but when he is /"ffcring, he docs as a 
a little time, as he was doing a gtcat while b 
God docs much reckon upon the time of his 

Fifthly, fufFcrings and reproaches arc riches 
ferieufcs. Asfirft, when they arc called to fuJ 
Chrift, to be reproached for Chrift, they haw 
rienccofGodspowerin upholding them. Scci 
experience of the ways and many paflages > 
providence of God towards them in all meir 
ings. Thirdly, they come to have experience' 
working of their own hearts. And lallly, they 
to have experience what it is to be in a fuffcrin 
dition : men have another apprchenfion of a fu 
condition before they arc called unto it thci 
they arc called to it ; and therefore they arc re; 

Moses hU Choice. 

promife, in ^.43. 2. When thon faff efi th0row the 
wdtetSj I mil be with thee , and thorero the rivers^ 
they fhdilnot overfioxp thee-^ p^hen thou rvdkefi thorctv 
the fire thoHpjaltnot be burnt y neither jhall the flame 
kindle uf on thee. AgainMs glorious prefence and l^ 
abiding f re fence ^ for that you have one promifc 
take in both together, i Pet.^.i/^Jfyoube reproached 
for the name ofChrift^ happy areye^ for the Spirit of 
glory and of God rejieth upon you •^ there is the Spirit 
of God in all the Saints, but there is the Spirit of 
God, and the Spirit of glory on thofe that arc re- 
proached for Chri ft, that is, The glorious Spirit of 
God, the Spirit of God in a glorious maner. Second- 
ly, the Spirit of God and of glory refls upon you, it 
does not pafs arvay, but refls upon you : now what a 
rich promife is here ^ and what is in all the world that 
may be named with this promife. 

Secondly ,promifes of dire ff ion : fays Chrift,T4it^ 
^0 thought rvhen you are called before rulers for my 
names fake ^ horv orrvhat you fhall Jpeak^ foritfhallbe 
given you in that fame hour rvhat you fhall fpeak. 
Thirdly, there are promifcs of affiflance . / mil be 
mthyon to the end of the tvorld. Fourthly, there is 
a promifc of acceptance •, He that forfaketh houfesy or 
brethren^ orflflers^ or father^ or mother , or mfe^ or 
children^ or lands for my names fakcy fljall receive a 
hundred fold, and inherit eternal life. Fifthly, a 
promife o^bleffmg •, Ble^edareyou when men revile 
j^uandpcrfccute you^ and fay all maner of evil ftlfly 
on you for my fake. Sixthly, a promife of a King- 
dom - // UPC fuffer rvith him^ we Jhall likemfe reign 
j mth him, Luke 22. 28, 2p. Te arc they which have 
continued with me in my temptations^ and^f appoint 

Gg 2 unto 







HAf efula6 

I'arif. dc 
.Ad (fuli^ 
(Sf nuptiii6 
:rcfc dixit, 
cum a.1 ur- 
ceres (^ 
hit, apud 

1.4. 315 


unto jot$ 4 Kingdom, m my fit her bM$h spp§intednm§ 
mc: the appointing ot a Kingdom toilo\^ upon 
their continuing mth Chrifi in ttmft4tion. BrethrnL 
God promifes much to thofe that fliall be fenfible of 
the reproaches of others, much more when thou thy 
fclf fuffereft in the caufe of Chrift, In Zcfh. 7^. 18. 
1 mil gather them that are forrotoful for the folem» 
^jjembly • time was, when tlie iblemn AllembiJcs 
of Gods people, their gatherii^ together to hear a 
Sermon was tneir reproach, and they were contemn- 
ed by many : were you ever in any place where the 
Alfcmblies of Gods people were reproachful, and 
was this a burthen to your fouls, and grievous to yon? 
mark the bleflcd promiCc^Irvill gather theno together: 
but to be reproached our felves, and to bear our re- 
proaches in a Chriftian maner, great and rich frm- 
fes arc made unto it. 

Seventhly, in reproaches and fufferings fox 
Chrift, there are rich confolations •, never fuch confo- 
lation let out to a gracious heart, as when it is under 
reproaches and foreft perfecutions : if ever Chrift 
does turn water into wine, it is the tears of Gods peo- 
ple that are turned into wine of confolation. Baji( 
in his Oration for Barlaam that famous Martyr, fays, 
He delighted in the clofe Prifon,as in a f leaf ant green 
meadoiPy and he took pleafure in the feveral inventi- 
ons of tortures ^as in feveral ftveet flotvers. And ft^ 
centius the Martyr {peaking of the great things he 
fuffered for Chrift, hath this expreffion, / have al- 
%vays defired thefe dainties. Luther reports of that 
Martyr, Si. Agatha^ that as flie went to Prifons and 
Tortures, flic faid, flie went to Banquets and Nup- 
tails. And lames Bainham faid when they kindled the 
I fire 


M o s £ s his Choice. I 


fire at his feet. Me thinks y^u ftrctv rofes before me. Cap.38. 
And Mr. Sounders hath a moft full exprcflion of his 
confolation, he felt a wonderful fwect refreflimcnt 
flow from his heart unto all the members of his bo- 
dy, and from all the parts of his body to his heart 
again. And that Martyr Hdwks^Xiiis up his hands 
above his head, and claps them together when he 
was in the fire, as if he had been in a triumph : this is 
afpecialfruitof the Sprit of Cod^ and oj glory ^ of 
which St. P^^^r fpeaks, i Pet./^.i/^. Jfyejujferre- 
f roaches Jjaffy arc ye, the Spirit of God and glory refis 
ujfonyouy and 'one confolation, one beam of Gods 
face is worth all the riches of the world. The Sun 
enlightens the world, fays Cyprian^ but he that made 
the Sun is a greater light to you in prifon ^ that dark- 
nefs which is the horrible deadly darknefs of the place 
of punilliment to others^he irradiates to you with his 
bright and eternal light. Fohis idem qui Solem fecit 
m^tju^s in career e lumen fuit horribiles ceteris atque 
funejl^ pdnalis loci tenebrxs dterna ilia ^ Candida lu- 
ce radiante^Cyp.Ep. 16. 

Eighthly, in reproaches and fufferings there are 
riches of glory both before the day of Judgement 
and after : riches of glory before-, if fo be that opinion 
offomebetrue (which I dare not altogether deny) 
of Chrifts coming to reign in the world here before 
the day of Judgement-, though I will not affirm it 
as a truth, yet if tlicre be not a truth in it, I confefs 
I cannot make any thing of many places of Scripture, 
Mev.20.^. But the re fi^of the dead lived not again till 
the thouJAnd years rvere finipjed. This is the fir (I re fur- 
reclion. SlefJ'edc^ holy is he that hath part in the firft 
refurreSHon 3 on fuch the fccond death hath no power ^ 

Gg 3 hut 


45 y 

Moses his Choice^ 

hnt they (haff be friefts. §fGed, andofChrijt^MndJh'di 
reign with him a thoff [and yedrs. I know this is ordi* 
narily interpreted of the rc(utvc&iOti from fin f^gfue^ 
and reigning wiih Chrift a ihemfsnd jesrs^ that i%^ 
reigning with him in Heaven • but this cannot be the 
meaning of the Text ^ this th oh fund years muftbe 
before the day of Judgement, becaufc Satan muft be 
loofed after: now if this prove to be true, Othc 
riches of glory, that thofe that fuffer for Chrift fliall 
have ! all thofc that have fuffcred for Chrift, they 
cfi>ecially fhali be raifed up to reign \vith Chrift on 
the earth • and therefore you have it in ver. 4. ^W/ 
fitp thrones, and they fate upon them^ andjndgemewt 
wds given unto them : andlfar^ the fouls ofthemthit 
fvere beheaded for the witnefs ofleftis^andfor the word 
ofGod,andfphich had not worpupfedthe heafi, neither 
his image^ neither had receivea his mark upon their 
foreheads, or in their hands ^ and reigned pr it h Chri^i 
thoufand years. Snppofeittobc fo, then the more 
any do fuflPcr for withdrawing himfclf from Ami- 
chrift, the more glory they Ihall have when Chrift 
comes to reign upon the earth. Some arc loth to re- 
ceive the mark of the Bcaft upon their foreheads^ 
openly to appear for Antichrift; yet they will have 
the mark of the Beaft in their h^^nds • but here is a 
promifeto them that (liall rcfufcboth: and it is not 
meant onely of thofe that fuffer death in their lives-, 
the death in our liberties, and death in our eflates, 
and other kinde of deaths fhall nor go unrewarded s 
It IS a point that was fpoken of in the Primitive times, 
and af tenvard it was condemned upon this ground, 
bccaufe many grew to be fenfual, and thoueht the 
Kingdom ot Chrift fliould be for 4 thonfitid years 



M o s £ s his Choice. 

in plcafurc to the flcfli : but take the Kingdom 
of Chrift to be fpiritual in the glory of his Or- 
dinances, as I am confident that Chrift (hall 
reign Perfonally, in his flelh I will not fay , but 
Spiritually, farre more glorioufly then he hath 

But then at the day of Judgement, O the glory of 
thofe that fuffer for Chrift, they Ihall have Crowns 
upon their heads, and Palms in their hands> and all 
i tncir perfccutors ftand as bafe creatures before them ! 
O the imbracings that there fliall be then. If a fa- 
ther fend his childe abroad about buiinefs, and the 
childc meet with much difficulty, and comes home 
in a rainy tempcftuous day, how gladly his father 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 hardfliip in the 
wx)rld,when they flial come and meet with Chrift for 
whom they have fulfcrcd, how ftiall they be enter- 
tained i What riches of glory (liall tliey enjoy in the 
higheft heavens for ever hereafter^ our fufferings arc 
but the feeds of our glory -, and the deeper the fur- 
rows are, the more plentiful will the Harveft be : and 
therefore Gordisis * the Martyr faid, It is to mj Ufs^ if 
y $H hate me any thing in my frferings. Arc you re- 
proached for Chrift i Slewed are yifu . for the Brand 
of reproach (fays Safil *) ihall be turned into the glo- 
ry of an AngeL A gracious heart counts it more 
riches to be conformable to Chrift , then to have 
Crow^ns upon his head : As in Phil, 5. 8. he counted 
all the things of the world dogs meat, for thefel- 
lowftiipof Chrlfts fuflferings 5 he did not count all 
the world dogs meat , tor the glory he fhould 

Gg 4 have 


Cap. 3 8. 

* Majors 
mujora fc- 
Tcrtul. ad 

* Frofter- 
(imiii no 
men affiCC" 

is igmmi* 
uu, Bciitu 
hijuffa tibf 
Idles in 
^hriS CO- 

tie pnt. 

Moses his Choice. 


Ncquc no- 
bis Igi.O.vi' 

fiiicjt iJtii 
lie hniiui 
Cypr. Ep 

5 5* 




have by Chrift oncly-,but for the fcUowfhip he ftiould 
have in xhcfifferings of Chrift. Truly happy is that 
ibul, and to be equalled with Angels, {zjs ^er^me,.^ 
who is willing to liiffcr, if it were jpolTibic, as great 
things for Chrift, as Chrift hath flittered for it. Fera 
efi ilia itnimd fxlix^^Angelis aqudnda tjux frBHomi- 
nc (^ opere Chrifti tMta quanta fr$ nobis tile fnp- 
nuit^valuit fnflinere^ Hjeronym. Epifl.ad OceanMm. 
Such as have been followers of eminent men, they 
highly efteemed to be like their M afters, though in 
things that were fome dilhonor • As Plato was a man 
of a crooked back, and his Sc hollars counted it an 
ornament for to go crooked . And K^rijlotle had a 
h(ping fpecch, and his Schollars thought it an honor 
to have a lifping fpeech. And Alexander had fomc- 
what a wry neck, and a harlli fpecch, and his foldi- 
ers thought it an honor to be hkc him : how much 
more lliould tlic godly count their ftiflFerings an honor, 
becaufe they are comformablc to Chrift r For Appli- 

In the firft place, hence we fee the excellencyof 
graccy what an excellent and glorious thing it \%^ 
wherefoever it is , that it does conduce fo far tocn- 
creafc riches out of anything: great muft needs be 
the gain of godlinefs, when it gains from their fuf 
ferings and reproaches ; grace is fuch a thing, as 
can turn duft into gold : The -Philofophers ftonc 
is counted a rich thing^becaufe it turns dult into gold, 
^r4^^ will do it, the dirt that the world cafts upon 
Gods people, is turned into gold: well may it he 
called the Divine nature . for as God brings light 
out of darknefs, and comfort out of forrow, and 
riches out of poverty, and glory out of fnaine, fo 


Moses his Choice, 

docs grace. How does grace conduce to the com- 
fortable life of Gods people i as for the fer\'ice that 
God cinploys them in, they count that honorable 5 
and the fuftcrings that God calls them to , they 
count them comfortable^ we need not therefore be 
fo afraid of fufferings •, indeed , if we have not aprin- 
ciplc to change the nature of them5we may be afraid, 
but if God do put a principle into us, to turn our 
Ihame into glory, and iuflerings into riches, we need 
not be afraid : If any did fee LMofeslm Serpent^ he 
would be afraid •, but if he had Mofcs hand, he would 
not be afraid, becaulc 3/tf/(?i hand had a divine ver- 
tuewirhit to turn the Serpent into 4 rcd-^ andfoif 
wc look upon fufferings as a Serpent ready to devour 
us, wc may be afraidjbut when we confider the 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, tliat can do fuch great 
things : It was the curfe upon the wicked , that 
God would turn their glory into fliame ^ It is the 
blefling of grace , that it will turn ihamc into 

Secondly, we fee a reafon of the meckncfs and quiet 
behavior of Gods people in fufferings : Though 
they arc perfecutcd, they carry themlclvcs meekly, 
and arc ready to forgive, they arc not difcouraged, 
and fink in their fufferings, bccaufe they look up- 
on fufferings with another eye thenthemen of the 
world do, they look upon their fufferings as their 
glory and riches : When a m:m hath riches coming 
in, he is quiet -, and though lie were angry, palfion- 
atc, and vexing before, yet when riches come in, 
that quiets iiis'hcart , and l^e is ready to do any 






M t) s E s ibi5 Choice. 

office of love then •, this is the reafon why Gods peo- 
ple are ready to do any office of love to them that do 
perfecute them^ becaufc they look upon them as their 
glory. St. Paul u'as a man that had a high efteem of 
his fufferines, and therefore when he fuflfered much, 
and from tnofe that were his friendSj in G4l./^.i2.(tc 
his behavior, Br^^^rw, / iefrecbyou, be aslAm^f^ 
I lAmasydHdrt^jt have not injured me at aU -^ ks i( 
he fliouki fty, Hotpfeever yw have carried y our ftlvts^ 
yet be as lam, I am dujou are^ let our heurts ctofe and 
joyn together . you have not injmed me at all : Thus 
his fpirit was carryed in this quiet and meek frame, 
becaufe he had a r^ht undcrftanding of the nature 
of fuflferings. Andfowereadof.yf^^Aw,whcnthcy 
were ftoning him, fays he. Lord for pve them : What 
was the ground of this i Hefaiv the heavens opened, 
and Chrifi ft and at the right hand of his F at her ^hc faw 
a great deal of glory that was in his fuflferings when 
he fuffered thus for Chrift •, he could pray for his pcr- 
fecutors : What was the reafon l hrift endured ailfo 
quietly c' he knew the good that was in his fuflferiffis. 
Indeed, as for thofc that fee no good in them, that 
finde nothing but trouble and vexation, no marvel 
though their hearts fret and revile again •, but where 
a gracious heart findes fweetnefs and good in fuflftr- 
ing, furely there need not be that fretting and vexati- 
on of fpirit in them as in others. And why (hould 
we vex and fret, when we fuflfer any thing for God i 
it nnuft be upon one of thefe two grounds ^ either be- 
caufe of the evil that we do endure, or the evil of 
thofe from whom wedo.endurc. The evil that we 
do endure cannot caufe fretring, becaufe it is turned 
to fuch great riches. But you will fay,' The fuffcring 



M o s E s /;ii Choice, 

it fclf I do not care for, but the bafe mAlicious hearts 
cfthofefrom vfhom Ifufer,thzt troubles mc.To that 
I anfwcr , It is reported concerning Socrates^ being 
onccreproacheJ, and yet behaving himfelf meekly 
and quietly^ one came and asked him how he could 
be fo mecic and quiet, when he was reproached by 
fuch a one as he was that did reproach him < Socrates 
anfwcrcd, If as we <;o along we (hould meet with a 
man that had a difeafcd body, more difcafed then our 
bodics^more weak then ours, fhould we fret at him 
becaufe we fee the difcafe of his body more grievous 
then ours : No, this fliould make us pity him •, then 
fays he^if as we go along,we fee the fpirit of one more 
dileafed, and more diftcmpered then ours,n^iOuld this 
make us fret at him^ it rather calls for pity and com- 
miferation: fo if that be the thing that makes thee 
fret!, namely , the malice of them from whom you fuf- 
fcr, it lliould rather turn your vexation into commifc- 
raiion, and look upon his fpirit as difcafed, and fickly, 
and weak, and blcfs God tliat hath given you a more 
ftrong and hail fpirit. 

Thirdly, if Gods people account fufferings and re- 
proaches greater riches then the treafures of £^y^/^ 
then here we may fee to what a height h a gmcious ipi- 
rit is raifcd to, how high above the world •, in that it 
looks upon the riches, and glory, and fwect content- 
ment ot the \'^t)rld, as under the meaneft and bafeit 
thing that does attend godlincfs-, namely, as things 
under reprovichcs, and under fcorns and fuflfcrings •, 
Gods people do not oncly look at Chrift, and grace, 
and heaven, as above the riches and glory of the 
world, that they ire infinitely above them •, but mark 
how a gracious heart is raifcd above the world, take 


Cap. 3 9. 




Moses his Choice. 

ihc very dirt chat is c:ift upon the rvays of God, and 
he counts that very din to be higher then aiV the 
rithcs, and glory, anddigmty of the world -, Curdy 
thenagracious heart hath a.vcry low cftccmoftht 
worki'j and the riches and glory of It, howfoeKT 
I other men that know no bcttcrthings, cflccm fegh- 
^ ly of ihcm : A man that hath rich Revenues, plcmi' 
I tiJ comings in, heblcfles himfclfinthis, andcounc 
I himfelf a great man here-, but know, while yoaart 
i blcfTmg your fch-es in thcfc things of the world^that 
do glitter in carnal eyes, a gracious heart is Ibfai 
from looking at that which you do fo highly ellccm 
of as great matters, as he accounts the very baleneli 
that attends the ways of godhnefs, as a higher prc- 
termcnr by far then all yourglory,and rcjoyccs more 
in it, and blefles God more tor it -, yea,bleflcs himfclf 
' more in the very bafcft and nieaneft things that at- 
tend godlinefs , then in all your riches ; fo thai 


Moses his Ghoice. 


for he does not fo much prize it as the din that is 
call upon him. And fo the Pfalmift in P/ii.x 19;^! iS. 

tfpeaking of the vile efteem that God hath of the 
wicked, fays he. He treads them JstPH under bis fat ^ 
diulfuts them atpay as drofs : Gods fervants are com* 
pared in Mal.^.ij. to jewels that arc (battered up and 
down in the dirt^ for fo the phrafe does intimate, 
but the dirt that is upon his jewels, is highlier eftcem- 
ed by Go Js people,then all the jewels of the worid : 
The fcrapings and walhings that come from the tren- 
chers or 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 

I" Saints have above the men of the world ! Were there 
_ any great matter in the things of the world, ho>vfo- 
evcr efteemcd by men, it could not be that thev^ty 
reproaches of Gods people could be counted bet- 
ter-, but whatfoever cfteem the men of the world have 
of them, it appears by this there is no great matter 
in them. 

Jtiches in Scripture are compared to thorns^ there 
are five or fix things wherein they arc like thorns ^ 
V\x^, thorns arc the vileft plaints, fo riches are to a 
gracious heart. Secondly, in regard of the J uddennefs 
pf their ff af sing away ^ if the fire do but touch them, 
they are quickly gone, fo riches foon pafs away, it is 
faid / They have wings and fly ^H^^^.Thirdly, in regard 
of their unfvukfulncs^t horns bear nothing fit for man, 
fo riches are very unfruitful, they make men unfruit- 
ful. Fourthly, in regard that thorns are fuch hin- 
drances to better things -, and therefore the Scripture 

u . fe 



riches do 



M o s E s ^is Choice* 





fays^the feed of the word that was fown dmii^g tkot 
ifvfos choaked^ they will not^let better things en 
by them ^ fo the riches of the ^&Ad and cares abc 
them, choak up all!^ and hinder other things that;; 
good . Fifthly^thcy are compared to thrns^ in rcgi 
of the prickly nature of them : So there arc mar 
fnares in riches ; fays the Holy Ghoft, The^ pier 
themfelves through withmAnyjorrows : It is hardfi 
a man to go through thorns, and not to pierce hia 
felf •, he may be in the outfide of them^and notpicn 
him(elf^ fo though a man be bu(ie in the world,! 
may keep himfelf from pricking^butif he be overhca 
and ears in the world, he will be pricked •, as the /hec 
that is got into the thorns will lofe part of her flcca 
fo Gods people will lofe part of their good among 
the world. Laftly, many venomous creatures, ; 
Snakes and Toads, and the like, arc creeping an 
crawling in the thorns, fo many venomous hifts a 
hidden by riches, an outward glorious eftate do 
hide many filthy lufts. Thefe arguments may for cv 
teach us to look upon thefe things as very mean ar 

Fourthly, if fufferin^s and reproaches for Chriftl 
greater riches then all Vhe riches in the world, O he 
are they miftaken^how are they deluded that look u 
on thefe things as the grcatcft evils I tliat are fo fliy 
fuffcrings and reproaches for Chrift, as that they \^ 
lofe the greateft riches,rather then they will be enric 
ed by them, rather then they will endure them,wh 
as tlicy are fo great a good : As firft, is nor peace 
confcfe^ce a rich jeweHmore then all the riches of i 
world 5 and yet how many are there that will lofe t 
rich jewel ot fcaceofconfcie^^ce^ rather thcnendi 

Moses his Q)9ice. 

ichcs, rather then be enriched by reproaches i 
h they be convinced in their confcicncc, fuch 
arc according to Gods minde, that they are 
I to do them, fuch things ought to be done, 
ich things ought to be left undone 5 yet rather 
:hcy will endure reproaches, they arc con- 
part with the riches of the peacie of confci- 

Dndly, is not the truth of God a rich jewel, a pre- 
ewel 1 O any one truth is rich, wc ihould prize 
;^e our lives! O that faith thaf tpas once deliver- 
he Saints Jtiow fliould wc prize it / Buy the truth^ 
not: Buy it at any rare, fell it not upon any 
The truth is that, that the blood, the \ivts of 
ly dear and precious Saints of God that were 
)ry of the world, have been laid out for the 
mancc of, and well laid out too : For though 
oes eftceiD of the blood of his Saints, and 
is in his eyes is tffe death of the Saints^ yet 
deems highlicr of his truth^ that is worth the 
of all that have been fpilt for the defence of it. 
uth of God is the efpecial end for which the 
" God came into the world, and took mans 
upon him, toteflifie to the truth. The/r/^A 
* worth then rubies and all precious ftonc$,then 
id filver : Whatfoever thou canft defire^ is not 
gmfared to it '^ and though there be fomany 
[n the truth of God, yet how many arethcK 
ill rather betray the truth of God,lole the truth 
J, rather then luffer reproaches, 
dly, is it not a rich thing to enjoy communion 
od i It was an cxpreflion of that truly noble 
is Caleacius , that parted with all for Chrift, 





tit of fuf- 


Moses his Choice, 



when his friends that were very rich^oflfered him ba£ 
of geld and (ilvcr to return to them again , he put 
them all away Avith this expreifion ofindlgnation, 
Cur fed is that man that counts all theg§lddndfilver h 
the fPorld, tPifrth the en]^ment 9f communidn with 
feffis Chrijt : This is riches, yet feme had rather 
lofc this then endure reproaches. 

Fourthly ,is not the blefsing of Cod upon us^the prtv 
te^ion or God over us, the love of God unto us,thc 
care of God for us, and the brightnefs of the face of 
God fliining upon us, and brightning all our ways, 
are not thcfe riches < and yet behold how many arc 
there that are fo far from counting reproaches riches, 
as they will lofe thefe riches, rather then bear re- 

Fifthly, is not the inheritance of the Saints, that 
kingdom of glory, that incorru|^tible undefiled crown 
that is referved for them, riches i and yet how many 
are fo far from eftceming reproaches riches, as they 
will venture the lofs of that too, rather then they 
will endure reproaches. 

Laftly, are not the Ordinances of God riches, that 
are the clpccial conduits and means of conveyance of 
the choice mercies of God unto his people-, thofe 
mercies that have fuch an immediate dependanccuiv 
on eternity, are not thcfe riches worth all the world i 
yet how many are fo far from counting reproaches 
riches, as will rather lofe all the riches of the Ordi- 
nance, tiKn be reproached : Though their confciencc 
tell them. You might enjoy abundance of bleffing in 
the Ordinances, were it that you might have them 
in the power of them, and they hate a good minde 
to them: Ah^but my friends will fcom me-, and up- 

on this ground^ they forbear coming to the Ordi- 
nances : And thus tney are fo far from counting the 
reproaches they (hall cnduxc^rifhes, as they deprive 
themfelves of all the riches in the Ordindnces of Cod^ 
rather then they will endure them : Like unto o^/^^in 
1 Kings 1^.1%. he took all the ^^/^, znd Jilver^ and 
riches of the treafure of God , to fend them unto 
Beniddad^ that he might free him from the King §f 
I (rati : So men are willing to part with the gold and 
nlver , and all the riches or Gods houfe, and of 
Gods Ordinances , fo they may be freed from re- 
proaches and fuflicrings, and from enduring trouble ^ 
was there ever deluuon like this delufion , to lofe 
fiich riches , rather then endure that which in it 
felf is riches f were it that reproaches were as 
great evils as you can imagine , fuppofe you might 
go to live where you might enjoy tnc ordinances^ 
tnough it were in fuch a place as ^06 fpeaks of, in ^oh 
22. 10. L>/ Und of ddrknefs ^ as darknefe it felf, snd 

(§f the fl)adotvs of dcdth ^ without any order, and 
where the light \s as darknefs ^ yet tnat fubjedion 
that your fouls do owe to God, does call for a wil- 
lin&neis to yield to that> and to yield to reproaches 
ancfufferinps, though there were no good in them: 
but now, wncn there is fo much good, fuch glorious 
things mingled together with reproaches , lot you 
now to be fo afraid of reproaches , as to be wil- 
ling to lofe fo much riches rather then to en- 
dure them, how is your heart befotted i Suppofe 
reproaches had fuch fliame in them as you think 
they have , cannot God put honor iqpon them i 
man can put honor upon mean things: As the 
\Gdrter that is counted an ornament of the higheft 
Hh Notilitj^ 

Cap. 3 8. 



466 \ 

Moses his Clmct. 


Nol/iUty.tUtt Kings wear about tlicir necks as an cn- 
iignof iheir princely or<lcr : A Garter teU from a 
Ludy^ and fliebluihcd {ot thame, tlie A'/urr totdt h 
up, IVellt (ays he, i mS mdh tbii j» kontrabU tntd- , 
ment <re l$ftg • and upon that cameihe Ocdcroft/jci 
Garter. IFman can put an honor upon chat which is 
mean, lurcly God can do it : And therefore Cdivit 
fpcaldng of f»ff4rmgs and reproaches , fays, T/wy 
are the enftgas of hejvefily Mohtlny •, and if God hath 
put this honor upon thcm,lhaU you be fo ihy of them, 
as to lofe fo much, rather the w to endure chem < 

Firft, if they were evil, you are to endure them, b 
regard of your fubjc-Sion to God. 

Secondly, if tlicrc were nothing lofl by yont draw^ 
ing from them, and your unwilUngncls to endare 
them, it fliould be a great deal of cvil^ but/^jJ 
onfidcring thaithereis ^?W in them, ancl/#«<ci 

Moses /w Choice. 

if they were evil like hell it fclf •, Gods people ear- 
neftly defire thcm.I remember a fpeechof ^f^r^^^ up- 
on that, Bleffedan j$t$ when men (peak evil of p»^ 
and revile J ou . fays he, Who would not be willing 
to fuffer < who would not wi(h to be perfecuted for 
rightcoufnefs fake < who would not cieiire to be re- 
viled < O would all the rout of unbelievers did per- 
fccute and trouble me for the name of my Lord, and 
for righteoufnefs fake 5 I would this foolifh world 
would all rife up againft me to reproach me. 

Secondly, Gods people have been sreedy of them. 
Orrgen was fo eameft to fuffer with his father, when 
he was a youth of fixteen years of age, that if his 
mother had not kept his clothes from him, he would 
have nm to the place where his father fuffcrcdjto pro- 
fefs himfclf a ChrifHan, and to have fuffered with 
him. And fo the ftory of the ^oor JVpman in the 
book of Martyrs , that made hafte to the place 
where many Chriftians were to be burned, and meet- 
ing with the Perfecntor^ fays he. What needjou make 
fuch hafie to that place,, there aremanj to beinrned ? 
Ahyfaysftc, that I know, and Tarn afraid allmll 
ke done before Income • / and my childe would fain 
fuffer rvith them : And many blcflfed the day of their 
futfcring. Alice Drivers cxpreflion was. That ne- 
ver neckerchief became herfo welly as that chain did : 
and are you fo lliy of them-^ what difference is be- 
nvcen you and their fpirirs. Again, what unthank- 
ful nefs and diflionor is this to Chrift, that hathfuf- 
-fercd fo much for you.Chrift hath gloried in the fuf- 
fcrings he fuffered for you, and why fliould you be 
afraid pf fufferings for him^it \va$ a notable fpeech of 
an Ancient^ Acceptable is the reproach of the Cro/s to 
i • Hh 2 him 



puju modi 

txri fe non 
fimt ? quii 
ib homini' 
fe juliittx j 
uufA n9n 
ottcti quU 
€ non mc- 
Udici dcfi- 
ieret? Utu 
nam oh Du^ 
mini mei 
nomcn atq^ 

cun^a iv^ 
turht me 1 
ct tTibulet\ 
utiium in I 
ius hie 

nym. cp. 
aii Ocean. 

JU4 acqui' 
rit Domini 
fic n.Amh 


Grtit !£■ 

truni quj 
ti f Kt tru- 
a4xm fui 
wfH in- 

tub {!• 

Moses his Chwut* 

him f W (> not unthankful to him that wm cnniftd 
upon the Crop. And what confufion will it be irpot 
you another day, when you ihall fee thc^c thatluF- 
fcrcd arc fo gloriHcd, that thcic fufferings arc crowns 
of i'uch immortal glory r O confider whatyoudo; 
deprive not your {elves of fuch glorious riches. 

Fifthly> let us labor to get this Chriftiaji magnani- 
mity of ipirit, namely, ^r to gUry in all that ive 
fuifer for Chrift : Heathens can be patient in fuflw- 
ings , but Chn(lians muft go beyond them , and glifj 
in their fufferings. You have been bold infuifcring 
for^;», if you might have your minde and will : «/» 
if T^'ou may have your mlndc SindwiW for C/^^ltrj 
in fuffering in a good way, why ihould younotfut- 
fer i Mark the cxprcflions that we hav« of ^#i, Did 
I f lira great multitude, or dtdthesentemft §f fimi- 
lies terrjfe me^ that I kept filenct^and loent »»tut^ 




rpiriniliciie cable of God you .maint^^ and the 
ivaysof God^ yod-valk from your own experience 
you have in them ^ if you take Upon you the pn^£p 
fion of Relkion by tne reports of others, and 1>e 
carried by tbe example of others, that will not do 
it; but it in your own /experiences you finde that 
fwee^and onely fatisfying content in the truths and 
ways of God, this wiU do. it. It was a notable re^ 
folution of Lnither, My purpofe is not, fiiys he» to 
maintain my life or name in refpeft what men fay, or 
can fay of me formymaners, but mypurpofe.isto 
maintain the caufe of God-,let whofixver will tear my 
life and name in thk xc^zxAiPnfofitnm efi mibi Mf»e 
H;itamn€quem§r€s tu^riJ^edfoUmcdupmh^Ucenntmi' 
rism€9s quicHnj^ ^#//irf .Luth.ad Nicolau Hanfman* 
Secondly, if you get your hearts inflamed with love 
to Chrift : Livt deliehts in opportunities of expref- 

I fing it fel£ and it hau never liich a full opportunity 

{ of expremng the ftrength and heat of it, as in furr 

' faing much for the il^^^^. 

? ..Tmrdly,!fyou have an eye offsitk^znd can behold 
'God the Father^ and Chrift, and the bleffed Angels 
loolung upon you when you are in your fufiferings ^ 
By the eye of taith look up to heaven, and fee God 
looking upcm you, and (aying. Here is a fervantof 
mine is called to futib forme, now you Audi fee his 
behavidr^ and Chriftand the Angels looking upon 
you to fee yoiir behavior , and this will do it 5 not 
ooely make you patient, hvtttliry in them. 

Sixthly, if there be fo much glory, and fuch riches | Ufe 6. 
infiifinnig: Henccwehavean.Utec^ abundance of ' 
ooafttrt and encouragement to them that are willing 
to andmt lepioaches for Chrift* There are five 

Hh 3 or 






it ._. 



Moses bis Choice. 

or fix branches of confolarion to Gods peofrfe in this 
Ufc. Firft, are you willing to fiiftcrvcproochcs, and 
to glory in them r I rcincmbcr a notable Ipccchof 
Cultelmus Fsrtfienjls , O hdffj f*Uat that tan up 
fufhdeUcaiesl O it is a blcUcdtning that GoJ/ia:/i 
givcnyoufuch a tafte ! Again,know, if youslorv- 
inyoiir/K/irr/n^j forGod^ God will glory in doing 
for you : None ihall glory mfafering for bim,iM;rAe 
will count it his glory to be doing for them.TMidly, 
ifyou glory in your fuffcrings for Chrift, God «ill 
count it ha glory to uphold you in his fuiferings. 
Fourthly, do you glory inthcloiv condition you 
are put into for Chrift :" certainly God will oivn yow 
fouls, and glory in yoq when you arc in thcloweft 
condition, wlicn your fouls OuU be in advcrfity, 
God will know you then. Fifthly, can you s,\oiy 
in a fuffering Chrift, when Chrift comes in glorF, he 




Hq f ^9 hifQoiee. 

by many carnal hearts -, but let them (ufkt any thing 
and be di^raced , and. they withdraw thenafelves 
fjom theoi, they are defjMfedas al^nwinthe fiiujF, 
but who' do deipifc thofe that a^e.t^dy to falliatQ 
trouble < thofe that are iA eafe: When a lamp is 
•brightand fhining, every oneefteems it^ butwocn 
[it comes to be in the (huff, men defpife it : and (b in? 
outward profperity, nvmv dp cfteemof tbenu but* 
when they come into trouble, then they (lighttnem ; 
O let not thofe that are like to fall into trouble be 
defpifed by you : I pray what fervice do you for 
God> that you (hould defpife them^ fuch a oneas^ 
fuffersin the caufe of God > does more fttvice for 
God, then youhavc done in all your lives J and God 
I hath more honor by him ; and willyou defpife him^ 
Jajid look with an evil eye upon fuch a one i behola 
Q, look upon him, fee whether the preience ofGod 
not more with him then ever ; ux wliufthcr the 
ly of God does not appear mofc upon him then 
cver'f and will you defpife him ^ Itisfaid^G^j/iri// 
m^t mthdraiv himfelffr$m the righteous , however 
others do withdraw them/elves j^h»t'js) let the righ- 
teousbe in^y conditionjthoi%b in the pooreftjnean^ 
eft condition, God withdraws not himfelf from him^ 
and fhall you withdraw your heans from him f yofi 
fhould embrace them, and the more they Cuflfer for 
God, the more you (hould delight in .them, and be itt 
their company the more> and not be)ffay/of<theii; 
company, andaihamedtoownthemj ; 

In Rev. 1 .9. you fee how St. ^0^1$ does boafL in his 
tribulation^hc does notfay^JS^^A^tthatamcahJE/v^jir 
^</(l?, whftam an AfeffiUj, whij.haRc.Kvdbtions \rer 
vctiiiiAHntfKme, but,/ ^oh/t^whp m,4lfh\pnrhriitM^ 

Hh 4 " And 




t « 




..V. .*! 


Cap. 5 8. 

Moses lis Qmce. 

and comf anion in tribitUtion : This he rejoyccs in, 
rhac there is a company of Gods people that I may 
joyn with in tribulation for Chrift, And fo it is 
fpoken of the honor of thofe Chriftians in Hek. lo. 
33. thatthcywcre companions of thefe that mere re- 
proached ana ferfccuted : It is therefore well taken at 
Gods hand, when any of Gods people are in trouble, 
that others arc willing to be their companions, and 
not to dcfpife them, but to embrace them. And Cen- 
(iantine the Emperor ^ when he came to Pa^nutiiu^ 
that had loft his eje for Chrift^he embraced him, and 

Eighthly, if Gods people do fo glory in rfteirfuf- ' 
ferings : Hence there is difcoiiragcment to all wicked 
men to meddle with them ; certainly they will set 
nothing by it. You think if they will not do inus 
and thus, youwill make them do it: AIas,youarc 
infinitely deceived ^ what will you do to make dicm 
do it < you will reproach tlicm , and caft difgracc 
upon them, and take away their, cftates, and hunt 
them up and down : This is that which thcygloty 
in, and they count their riches^ you enrich tfjcmt^ 
this: And thcieforc if there be any policy in you, 
leave off this way ^ for when are the people of God 
more fetled in the way of godlinefs, andagainftihc 
way of Antichrift, then when they are peifccuccd^ 
Na:{ian\en\n\\\s Oration uponB^y?/, tells of a fa- 
mous contcftation that Bafil had with Modejius^ 
the Emperors Lieutenant: What, ffaith Modejim) 
what do we feem to be to you < Nothing,fays BafiL 
What, do you not fear our power < Why ihould I 
fear^ what will it dof" whatfiialll fu£fer^ What 
Ihall you (uffct ■: (favtK he in indignation j then he 

M o s E s /}» choke* 

reckons up a company of fearing things, LojJ'es of 
, gttds^ Banijbme/tt, 7ortiires,I>eath : then, fays Bajil, 
if you have any thing elfc , threaten it, for thefc 
^ things arc nothing. How is that, fays be < Bafil an- 
(wcvs, for lofi of goods ^ I have nothing but a few 
torn cloathcs, and a few books •, for Banijhment^ I 
account the whole earth mine -, /arDMf A, that will 
be a benefit to me, you will fend me fooncr to God, 
to whom J live J and to xvhotn I haBen ; and a little af- 
terhc faith, Fire^Sxvord^ Prifon, Famine, area/l a 
fleafure^ they Are delightful to me. 



-.1 luiit 


We read likcwife of a notable fpeech of this 'in hk m* 
Lieutenant to the Emperor Julian: While they f^'s''"' 
fuffer, they deride us ("faith he) and the torments are 
more fearful to t hem that jiand hy^ then to the tor- 
mented. CMlielmiti Parifienfts " in his Tractate de 
Imoribui, brings in the patience of the Saints trium- 
phing over l-ctfccmors, faying, TAf Emperors, «Wi/ 
Kings, and Princes of the world are but Cooks to 
frepare dainties for me^ in whofe rage appears my 
glory; the rnagnifcence and fuhlimity of thofe tvho 
are mine, and thofe that feem to dominier in the 
ipforld^ doferveinmy kitchin toprepare foodferme. 
^AndTertullianfpcziingoi the pattenee of ^ob, and 
the Devils coming to ftrike him, fays. The Devil 
jvith hit own hands did but make a crown for ^ob. 
And (fays he) here is the^lory^ and magnanimity^ 
and fublimity of patience J thjtir does glory in tkofe 
things that the world thtnk to get them off from the 
waysof godlinefsby. Hcreticks, fays Cyprian^ do 
arm us, when they thmk by their thrcatnings to tcrri- ["f.'^!^\\ 
fie us. Do j'ou think reproaches from ^^ffwivill take 
off their hearts from all tnc good they had experience 
: of/ 


Itudh & 
viribtM qui ; 

infer lire 



i'itiC it 

•lOS Hart- 
lici, dum 
piuMir Ml 

cte, Ep, 



Moses hU Choice. 

of Gtilfivjiys ? you know not their licans. 

In^frcw^ 13.7. fays God, They think ttcAujem) 
people to forget my num by thcrr dreams, which they 
tell every man to his neighbor, m tbtirfathtrsluvt 
forgotten my mme for B^al : becaulc a compinyof 
bale Hypocrites are taken from the waysot gruli- 
ncis , and from the profctfion of truth by korns 
and reproaches, tlic men of the ivorld think rogci 
Gods people to foi^ct his Name, but ihcv attinfi- 
niicly millakcn : although you prevail with hypo- 
crites, do not think to prevail in like mancr with gra- 
cious hearts. The anfwer of Eafii to MedeJim, tlui 
JV4^(«;5^f » in his former Oration mentions, is very 
remarkable •, W hen Modtfiut heard his bold anlwen, 
Ciys he to him. Never any rtmn anfwered me thm, 
tlfuihidlyaiyoudt .- Itmaybe,fays Bafil^yoantvif 
hadie ded with a Bijhop before. So althougii per- 
haps others who make fliews of Religion, yet ftOi 

^* ■> 


Mosses his^iaice. 


ings we endure for Chrift, then certainly vr^ are 
to gtory. in the fufitrings that Chrift hath indu*- 
ltd for us : if there be riches in our fuf&rings 
for Chrifi; > what riches are in Cbrifis fuffering 
for us :r I have fhewn in eight particulars lim riches 
of fufierings for Chrill % I might in as many t>ar- 
oculars fhcw the riches of cirijts frferiM^s for 
«s. Firft , riches of the infinite deep wifiiom of 
God. Secondly, the riches of the infinite Iwe of 
God to manldnde* Thirdly , the rjcj) patern of 
humility. Fourthly , there is riches of hgnwr that 
is put upon the Children pf men^ fuch a price is 
^paid for them, and fuch great things are done by^ 
the Lord for them. Fifthly ,there js ^nd\f$»ntdm of 
mercj^ deanfins of all poUudon, and the healing 
of.dlibuis inChrift/ Sixthly, there are therichesi 
of the fprings of a\l grace/. Seventhly, there are: 
the riches of the rich trcafiire of ail c$\^fiddmksv 
Eighthly, a rich pf$rchaje*^ thus bur fiitfcrin^ for 
Cmift are riches, and Chrifts fa&rings for us 'are 
Qches. ChrjfBJtim* fpeakingof Cfarifts reproaches 
IjBth this expreflGon,' tbeje things iphichwc fuffer 
eii^ dre m$(t beduiiful and glorious to me^ in thefe 
laofrincipallj glory • neither is my Jpirit lefs raijed 
the thoufands that be raifed from the dead, then 
the dolours that frffered. How rich is a Chri- ^^^^^^^ 
(Han in regard of iufferings •, as men ufe to look atL/^wf, 
their riches, and be thinking of their riches, foletus i^^nimiUt 
bS viewing and looking at our riches, the riches "^ZTmU 
of our fufferings •, and Chrift makes us to glory mv/>, 
in our riches. It is an cxprcffion of ChryfoHom ^^^^86 
upon the Sermon in Matthew 26. fpeaking of the m ap, &4 
futferings of Chrift, fays he, They are glorious v^^^- 

---... v; 



dp-jSJi ) 


'-. f ««/, in bi 

iiec mitim 
me hi fui 


^ I 



ji_il r- _ 

.<. .*J* 



Ufe 10. 

Moses his Chice> 

things ^ he glories more in rhctn, then in raifi 
tlioulands from ihc dead , Chrift gUries in tbei 
And ihat is obtcrvablc in tiic ninth of the k^I 
where Chrift appears to SaiU , fays he > f xa 
S^«/, wbf perfcciitefi thou me? fays PmI, W 
art tho» ? l*m Jefas of NA'^retb; why docs 
fay, ^if>^ of Ni'Ureth? does any good ax 
out of NdJ^eth ? nc does not fay, / am thtftcf, 
perftn of the Trinity^ the Son of God, the Sit 
of the Church; no, but / tm ^'fus of Ns%im 
that was arf/irMfA that was caft upon Chrift, a 
Chrift glories io that, furcly we fliould glory in 

Laftiy, if there be fo many riches in fufiai 
for Chrift in reproaches, what riches are tha 
in the Crown , in the reward of the reptoacibe 
and fufierings; men do dig riches out of du 


Mo s B s his Qmee. 




there k gUrieui rewdrdfer thefeofle ef Oed. 

^ Ut what was the ground that made Meftsthus 
^ cftccm reproaches i He hdd refie& imt$ the 
3 recemftnce ef rewdrd : From whence tht . 
It of Doctrine is this. That 
here is a ghrhiu reward fwr the feafle ef G$d^ the 
e£t unte which is 4 grest en^ragemem to C§ds 
Mnts^0 go on in 4 way offnfering and hardjhiffor 

:was this that helped JDdvid in the mtdft'Of his 
temptation> that did arifefrom hisafflidionin 
way of God, Pfalm 37. 24. ThM Jbslt gnide 
mith thy ownfel ^ and dfierwdrd reserve me to 
J : as if he diould (ay^ Howibever it be with 
men of the world, who en)oy their profperittr 
Drding to their defires ^ and bowfoevcr it be with 
that I am afflided, and muft endure hard thii^ 
r, yet this is that which upholds me tfaroi^h aU^ 
>ufhalt4//rnr4rtff receive me to glory. This is 
: which upheld the Spirit of Saint Paul, 2 C^n 
7. where he brings in a mod notable and high 
rcflion of the glory that is to come> for the up^ 
ling his (jpirit in his fuflfcring 5 For^onr light a f- 
ion , which is tut for a moment , worketh f(sr 
far more exceeding and eternal weight ef glo^ 
This is that which Saint Paul propounded 
> Timothy, to uphold his heart in all his fof- 
igs> 2 Timothy 2. 12. ^f^^f^ff^r, we fhaBMfo 
n with him. This is that which flnmgthned tsc 
its of the Chriftians,fthat(ii£bedtntne.tima 







^ i 


» I J 



. ^.*. ^ 4.>^: 



M'bs £ s ^ Choice. 




r • 





the Mdccahees, Beb. 10. 34. As thofc cheers $( 
Grafes that were brought from the land of Omm, 
that (hewed to the people, wbttv the frukfulmils of 
that land was^was an encouragement to them, topafs 
through all difficulties that thev were like to meet 
withalin the pc^eflion of the lana,to fight agtunft the 
children of '^>MiM<^ that which God hath revealed of 
HedVen, is like thofc ir/*/^r/ ^f gnfes^ thofc little 
things that we have made known to us (in comDari- 
fon of the glory that is to come) are to that end re- 
vealed to encourage us 11} our way here. In the hand- 
ling of this point, there are thefc five things we /hifl 
endeavor to do : Hrft, tH (hew that there is a neward 
for the righteous. Secondly, how far a Chriftuui 
may have an eye unto this reward. Thirdly, (hew 
foraewhat what this reward is. Fourthly, wfacitin 
lies the fotvcr of the believing of this, to help as to 
endure any hardftup. Laftly, make ApplicatioB 
of all. 

That there is d reward. Certainly, there is a more 1 

blefTed condition for Gods people hereafter^theyhavc 

not received- that which is prepared for them, theit 

are other mancr of things to be revealed, then thofe 

that vou fee. P/^/. 58. 11. Verily there is a reward 

for the righteous,, furely it is fo: notwithftanding a 

carnal fcnfual heart doth not fee it, yet verily there 

is A retvards though the ways of C ois providence do 

feem outwardly to work otherwife, yet furely there 

is a reward : notwithftanding our unbelieving hearts 

are ready to qucftion it, yet furely jhtrc is a reward, 

. vexily there is areward for the righteous. There is 

; a great deal of ^ower in this one tHing to raifc up our 

hearts frotathecteature^m grovelUftg heit beloii*, 

^ ^4 

to make us at leafl: to look upward to know our hap- 
pincfs is not hcre3 to know that there are glorious 
things to be expe<^ed, and that appears : 

Firft, God hath infinite riches .of glory, infihhr 

trealures of happiitefs^ there are infinite great things 

in God y and God takes infinite delight to com* 

municate himfelf^ and let out Mmfelf onto the cnea- 

|| ture : now if there be fuch infimce riches with God^ 

|; fiich glorious treafuies of happinefs, and he delights 

\ to cw^mumute liimfelf , certainly there arc great 

j things to be conununicated then ^ for wherefore is it 

chat God hath fuch infinite riches in him, but that in 

due time he will make them known, and reveal them, 

<9pd communicate them ^ it is but little that is reveal- 

^ and communicated for theprefent*, therefore 

there are other things to be cevealed and communica- 

4ited from God. ^ 

Secondly^ God hath made manldnde to be of fuch 
.a nature^as. to have a kinde of infinite C2pacity,where- 
;by it is made capable of happinefs, beyond that 
which any creature, befides Angels^ is capable of: 
Properly no creature but the rational creature is ca- 
pable ot happinefs at all, but befides it hath a kinde 
of infinite capacity, whereby it is made capable of 
the highefi; happiiKfs that belongs to the capaci- 
ty of a Creature : and certainly God hatli not 
made this in vain, God does intend to fill this ca- 

You will {vfyAn infinite cafocitj ^f happinefs^ how 
is that ^ Thus ^ for there are two things in the ratio- 
nal part of man, his undtrftandingy and his wiR : now 
tbc.capadty of this part, mnft be judged according' 
to tie obic&s that are fmcable unto t&fc two fiu^uT- 


Cap. 3;^. 

..■ t 




■ I 




M o s E s i!^ii Cboice. 


tics in mans fod : ¥orthcMff4krJtdmbmg^kkoet2SS9 
panicnlar tlung that is the objcft of it^ iNKtrudr 
in general : tikctnftb in the otmoft latimde of ic, 
in the univerfsdity of it, that is the objeAof mans 
underftanding •, and therefore the underftandott is 
ii^nite , beca«i& it is not fadsfied in this or diat 
particular , but tntb in the utmoft extent. And 
for the objed of the mO, it is good in the gene- 
raU it is not this or that particular goodr but good 
in the univer(ality of its nature *, and therefore till 
it come to enjoy God, that does eminently contain 
^ good in him, it can never come to nave foil 
(atisfadlon. And here obfcrve the difference bt* 
tween the capacity of mans nature, and the a- 
pacity of other Creatures: as for other CreatuRS^ 
their faculties can extend no further then fomc par- 
ticular good, and they are limited mthin the nar- 
row bounds of their own nature ^ and thetefoic 
if fo be the eye have colour , it goes no further^ 
and if the r4r have founds it goes no further •, uid 
fo taBe^ it goes no further then fome particular 
good ^ but the intellij^nt foul , the rational fool 
goes beyond all partjbculars. Now God having 
made mans nature of fuch a capacity for good ai^ 
happinefs , certainly God intends great thirds few: 
the children of men, other maner of things, then 
there are in this world 5 and if for any, furely for the 

Thirdly, furely there is a reward, becaufe it is the 
great dengn that God had in the m^ing of the 
world, in ajfl his works to lift up,and advance the gk)- 
ry of the riches of his mercy and grace : now if this 
be Gods great defign, to advance the glory of his 



Moses his Choice. 

infinice mercy, then certainly there muft needs be a 
glorious condition for fome of the children of men, 
for that is not yet done ^ though there be fomething 
of Gods mercy manifcftcd, that we have caufe to 
admire at-, yet certainly, God docs not reveal 
that in the world, whereby he fbould attain to the 
great defign, of lifting up of the glory of his great 

Fourthly, the chief of the deep infinite counfels of j 
God, and the works of his wifdom, that have been 
from all eternity, have been, and are yet exercifcd a- 
bout this cfpecially •, namely, to bring mankinde to 
his eternal cilate, and to communicate unto the chil- 
dren of men, that glory that he hath appointed for 
them, that it might be in the mod glorious way that 
can be : now if God have fct his infinite wifdom on 
\yovk from all eternity about this^namcly,what might 
be the moft glorious way of communication of him- 
felf in the riches of his goodnefs unto mankinde, cer- 
tainly, when this comes to pafs,that God flioidd com- 
municate himfelf as much as he does intend^ it muft 
be infinitely glorious:certainly,there are great things, 
and glorious things to be communicated hereafter. 

Fifthly, the power of God hath been already ex- 
crcifed, in fubfcmcncy to other attributes of his, to 
make known his wifdom, and his bounty, and his ge- 
neral goodnefs •, the power of God have been won- 
derfully manifeftcd 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 tiinc,as Gods 
infinite fonder is to be let out, and work unco that 
end, that it might be fiibfervient unto the infinitencfs 

li of 


Cap.39. nings of Heaven that'thcy findc here : if there were a 

thoufand worlds filled with that glory that this is fil- 

' led with , they would not take it for one ray, ooe 

': beam> that is made known unto theni, as tne firft 

fruits of that glory they fliall have hereafter: now 

put all thefe together, and we may conclude, Fcrilj 

i there is a retpara for the righteous . verily, there is a 

glorious condition for Gods fervants^ happy are tbey 

that (hall be made partakers of thefe things, certainly 

there are great things to come. 

Before we go any funher, me thinks the thoughts 
of thefe fhould raife our hearts: what do we Acre 
minding fuch poor empty chingsf are thc£e the things 
that God hath made us for i are not the thougbs 
of God concerning the children of men, higherand 
I more glorious then thefe outward things < furcly 
I there is fomething elfe, that God hath made mans 
immortal foul for, above any thing that it hath fccn 
in the world : men do live for the prefent, as if there 
were no other condition for them, no greater good, 
butoncly to eat and drink, and have money, and 
brave cloathes, and the like : O know there arc bet- 
ter things for us to look after ! but thus we pafe from 
the firft thing^that there are blejfed things for the chil- 
dren of wir;> hereafter. 



MosBS hU Choice. 






i J 

nous condition for G^ds fufle afterward, in that 
God hath filkd their bellies v^th his hid treafute : 
what treafures hath God to fill the fouls of his own 
people with, when as he docs fill the bellies of the 
wicked , whom he does intend to caft out as ac- 
curfed i 

Tenthly, it appears there are great things for the 
people of God hereafter, becaufe of the great hopes 
that are wrought in the hearts of Gods fervants, by 
the power of the Holy Ghoft.Now furely fuch hopes 
as are wrought by the power of the Holy Ghofl^tney 
muft attain un(o glorious things : Rom. 15.13. New 
the God of hofe^ fill jou mth all joy and peace in be- 
lieving^that yoH may abound in hope ^through the power 
0f the Holy Ghofi : the hope ot Gods people is that 
which is not onely wrought by the Holy Ghojt ^but by 
the power of the Holy Ghoft^ and fuch an hope^ as 
God is pleafed to fWe himfelf the God of this hope 5 
and therefore certainly glorious things are to be re- 

Another denfionftration is this,the very natures and 
excellency of grace, is to take off our hearts from 
thefe prefcnt things in the world, and from all the 
]ood that is here in the creature^God doesjgive grace 
or this end 5 now then I reafon thus: ifthe chief 
excellency of grace be to take the hearts of the Saints 
from the things of the world, and to fettle them up- . 
on higher and better things, then certainly there are ' 
glorious things to come. 

The lafl dcmonftration is this, becaufe there are 
fuch glorious frjl fruits of that which is to come ^ 
that Gods people do finde for the prefent^ thofe blef- 
fcd rays ot heavenly confolations, aiid thofe begin- 
11 2 nin^s 





M 6 s E s his Chout. 


■1 ""' 

thac reward that is to come*, yea, to mike it our 
aim (though I willflbtfey iht highcfl aim) for fo the 
\<K>td figfi^es in I Cir. 4, iB. uriiU we Utk tut u 
things ivfjiih are^ien, htti st the things tvbitb srt n&l 
feeii-y the word hgnifics, fVhiU we make things ibat 
urifiOtkejxiit^Jiiifeafniitymy fo that God gives as 
Itftveto rhave iuch cefped untd theiB^ .-«$ to mJla 
^atQ\K 4yt».' ajidfotheipeopleofGod hapeiodt 
edat th* rettmfatice of reward, as a great encou- 
^gement to them in their way, Pf^l. iiy. in. t 
hive eiuUrKdmj htdn Hferfttm thy (iMues tlwt) 
evirtPt ihmul.; ihe.AiaeiWord that ligni£cs eni ■ 
fignifks rtward alfo, becaate «i»*'<^ is to corneal ' 
the eWof all our works,and therefore the fame wold 
JstiwIhttdKwaMMi v?/*/. li^.ii.androtlltiiHii 
(eefflsto cMty owre, tlxn toihe (W : a) if Ptvi 
ihouldtay, loaveeildinedmy heart :io.perfonntiMr 
Statutes ^way, looking imte the rewArti. Id Sm 
12. 3. itisfatdof Cbrift himfclf, Thtt ftr thejtj 
tkst wnijet htfpre bim^he endtwtdthe Crofs^dndM^ 
ftdlhtfimu : Now if Chrift made ufc of thej^ 
thatRa£fo^/#;'eA/;Ri, and that was aiiclpto hin 
to endure the Crofs, and de^e the fcamt, liaci 
mofc may we malte ua of it, and it may be a fadya 
a» 5 fo that we have kavc to look at k. 

Yes thirdly, we iave not onely le*>t Mrlook at it, 
but it is our doty to fed to help our fdwes twtjint 
the reward ; we fin againft God if we do ir not : aS 
•hereafonis, becaufe we are bound to malic ufcot 
the word, in that way that God hath rcvcaledh n 
IS .' now God hath reTeJjed the glorioia ihingsof 
therecompenceof the reward in a vrsy of cocoti- 
ragtment •, and therefore we fin againft God if Ire 

M o s B a hit Qftkt. 

— l^,,M. wfmmm^m^n iii ^j mlj-j . it. jv i 

do not encourage our fel^es in it* Some think> why €1^40. 
(hould we look at the reward » we muft look to the 
rule^ and fee that our obedience be accordingly : bix 
know, if you do not look to the reward, you do fM% 
only hinder your (elves of the good you might have, 
but do (in :^amft God in it. Here you deceive your 
felves, as jibsT^^ did deceive himfirlf in Ifdiab 7. iz • 
where God bid him dsk a Jigf$'^ he wa^ mode(t^ and 
bafhfulj and would not ask a (ign, h wmU »$t 
tmpt God^he would believe the Lord without a lign^ 
fise now the Lord is angry: // it 4 fmaU tUmg t$ 
w€4rfmf4H, kmwi^ j0u medry C$d dlji f When as 
the Lord in favor towards you will .vouch(afe you a 
%n, andyourefufe it^ as if you h^uiino need, «iSjf 
wii y^u weary G0d /^ fo as when God for the help of 
our weaknefs^ will grant us an argument to hcl^ us 
U our way, and we think ic is a^^^/7» or what you 
i^to leave it, in this we (ift againft the Lord our 

Fourthly, I never findc. that the Scripture docs 
tccufe any of Hypocri(ie, of uo(bundncus and not 
to have truth of grace meerly for this, hccaiife that; 
they did aym at the reward which is in Heai^eia, foci 
that they dki ; you fhall findc in Scriptive manyj 
arc difcovercd for hyf^crites^ for loddog at the glory 
of the world as their aym, for fecking of nVA^^ and 
fredit ^ but give me an inftance where any is accufcd: 
for unfoundncfe, for fceking ofiiiiUBoruUity, im^ 
eternity, and happindls % this is thatwfaich trakiUios; 
many Chriftians, that which tfaey do is out of (elf-, 
Jove, and they aym at thcmfelves ; God did never 
difcoverany to be unfound upon this ground^i ao^ 
^heofooB we (Hotifid becautidas iniacewng.cnbriiDStc9 
I » I i 4 of 

• _i • V ■ 


Moses his Choice. 


of this, as many do, bccaufe, for the prcfcnt they 
cannot frc how they go turt her then Peeking of ihem- 
fclves, though we cannot fee howwc do go fanhtr, 
yet k is an argument ^ve do go further, if we get up 
to this. F-iul made it a mighty work of grace in him, 
that he could have his heart taken off from all tempo- 
ral things that are feea, and tolook at eternal things 
that were notfeeit. 

Fifthly, yet we ought to look: at God, and- to lift up 
God beyond ourfclves, or any thing that concerns 
our fclvcs, and not to aym at God more then iny 
worldly thingonclyj but to aym at God morttAen 
at the glory of Heaven. , 

But yet funlKt) though wc arc to aym at God he- 
yondourown good any way, yet it is the will(rf 
Cod that he would not have us to part with 

Moses his Choice. 


othcrwifc 5 for he mfredhimfelfaccurfedj or anatha- 
mi\ed from Cbrift f$r his hrtthrtn . his kinjmtn 
after theflefli^ fo that it fecms Su Paul did vvim the 
glory of God in ethers^ more then any grace in him- 

To this I anfwcr. That feparation from Chrift we 
muft underftand rightly ^ we are not to under (hind b^. 
feparation^ that he fhould be fcparated from the Spi- 
Tit and grace of Chrift, but that he might be fepa- 
rated from thr comforts of Chrifi, that he might not 
have that comfort and tnat happinefs that comes in 
by Chrift : If he had defired to be feparated from 
the grace of Chrift^he fbould have (inned in it^ Gods 
glory and our good are fo annexed together, that 
tnough we may tuflfcr much for the good of others, 
yet we are not to dcfire to be in any finful condition, 
though it could fave all the world : If itcouldbe con- 
ceived, unlef$ I fin the leaft lin in thought^aU the men 
of the world (hould be damned, I fhould fuifcr them j 
all to be damned, rather then to fin the leaft fin. Lre- 1 
mtmbcrSujiugufineh^xh atraiftate about anir//r- 
ciotts Iftj to tell a lye for no hurt, but for good 5 dtys 
he, IVe are not to teU fnchA lye, though it were to fave 
aU the world : Chrift had tather all the world fhould 
have been damned, then, that he fhould have com^ 
mitred the leaft fin. 

In the next place> whofoever does undcrftand what 
the true reward is that is in heaven, itisimpoffible, 
if he dcfire heaven aright, but he mult defire the 
glory of God above himfelf : What is the heighth 
mid top of heaven i it is not any carnal good^ 
any carnal content that is the heighth and top of 
«rhc glory. ofhcai^enC It 'is ' that! ouc: fouls bcuigi 






Moses hU Chwce, 

intkperfcfSionof them, might livctothcpratfeof 
God for ever : Now if rhU be the end of aU, wc {haU 
receive from God in heaven chat wc mighc Uvcfoc 
cvcCj CO reflet the gioty upon God again in our 
praifc -, then it isimpolfibfc to dcfirc heaven, ba in 
ourdclircsof heaven, wc do dcGre God abovcour 
fcWcs; Surely we may freely aymat our reward in 
heaven, for it wc aym at out revmrd, and knoir ir 
aright, ir is fuch as wc cannot but aym at Godabovc 
our fclves ; yea further, fo near is Gods gtory W 
our reward joyncd together, that wc cannot ayms 
God above our felvcs, but we HuU by that menu; 
in the licft maner provide for our fclvcs\ and the mott { 
we Itrivc to aym at Godibove ourlelvcs,wccoiM| 
io thebcfl mancr, that poilibly can be, to provide I 
for our fclves. 1 

And yet laftly, there is a great difference betntCB 

M o s £ s his Choice. 


not love heaven the better for the way^ but wiihes the 
way to heaven were othermfe^ he looks upon the 
way to heaven as a necef&ry burthen- to-him : As a 
man that is going out a journey^and muft go through 
a dirty bne, he goes through it, but complaining ^ 
andfo, thoi^hthey deiireneaven^ yet all the while 
they are complaining of the way : Certainly there is 
a great deal of difierence between the deiites of 
heaven in a carnal hearty and the defires of it in a 
gracious heart. 

Secondly, the rjf^ that a gracious heaathath to 
the recompeoce of reward, is another maner of eye 
then ^MpuUhe^rt Can have. What kinde of eve 
istti Firft,theeye that a gracious heart hathtotne 
re^vard, it is <« cUmt difctrmng eje^ he does not take 
the fhingsof heaven as gueifes^and imaginary things^ 
but loote upon them as cettam fubftamial realties: 
Forimy 'own part r I much doubt whether any man 

I" in the world be able to fee the glorious things infaca- 
ven^ as certain fubftantialthings> thar hath not the 
truth of grace : The truth of grace it is pattlyinchis 
thing , in having that principle in the foul , that 
makes the foul able to look at the things of heaven 
as the ondy rtd^ fiA^MmMy ix^Uent things » fo as 
to darken all tbcglwy of the things of the world-^ 
io that when you Come thus far> whereas before yoti 
heard foffiethingof heaven, and they were but imav* 
ginary things • and nowthere isfuch aliglit iet up in 
your fouls, as you fee the thingjs of heaven as the oner 
lyreal,iubftannal, glorious thii^^ certainly there 
is the work of gnure : The ground of it is that of 
Htk.ii.i^FAithis fbe evidtmeef thtngs- n§t fnny 
;fi> that the wMk of feith is there jc9n : Whdocvor 






Moses his Omce* 

fpcaks ot" the reward that is in heaven, if the glory 
of the world be not darkncd in their eyes, it argues 
there is no true faving faith. 

A Iccond difference is, a gracious heart looks t^ 
on the reward by fomc experimentalfivett, and good 
that he findes in himfclf , as the beginning of^tbat 
eternal good be cxpeds-, whereas others look upon 
the reward as a thing onely to come unto them here- 
after: He reads in the word, and hears Preachers fay 
fo, andfo hccanfpcak of them, but it is not from 
any experimental fwcctncfe that he findes of the be- 
ginning ot eternal life wrought in him : That place is 
very remarkable forthis, in Heb.io. 34. Knewitfg ia 
ywrjehcs that je hive iahtAvtn « hetter tndtn- 
during fuhftd/fce: Other men may know \n others^ 
in hgks, t iiai there is a reward ; but a gracious heart 
knows in ^iw/if//, by that experimental CwectDC&of 

glorious things of heaven-, and as the Holy Ghoft Cap-^a 

(peaks in Beh.6.^ . they may have d tajte ofthefawers 

of the world t$ come •^ but a gracious heart hath it 

not as a flafli of lightning, but as a con ft am light that 

is fct up in his foul^and as that light which does tranf- 

form his fpirit into light^and makes him to be a childc 

of light. 

Fourthly^ there is a great deal of difference in this, 
the eye that a gracious heart hath is xmlyjpiritual^ 
the other is but carnd. A fpiritual eye, what is that^ 
that is, he looks at the xtwzvdzsz fpirittud thing:^ 
a carnal heart looks at it carnally : O the flalhes of 
joy to have a crown and a kingdom ! but a fpiritual 
heart looks at the reward fpiritually ^ time is coming 
when I ihall be wholly free from the body of fin and 
death •, time is coming, when as the image of God 
ftiall be made pcrf cd in my foul ; time is coming, 
when I (lull behold the blelTed face of God , and 
live to the praife of that blefl'ed God , without any 
intermiflion , joyning with thofe blcffcd creatures 
that arc eternally bleffing God: Now the heart 
r that looks at it thus fpiritually, and looks at the top 
of it to be a fpiritual good ^ fuch an one fees the rer- 
^vard after another maner then any carnal heart 

The laft difference is , the eye of the gracious 5 
heart is a believing eye^ fuch an eye, as^ he looks up- 
on the glorious and bleffed things of heaven, as 
the things that his foul hath an intereft in, as the 
things wherein his riches and happinefs does confift •, 
another may look upon them as glorious things that 
may be defired 5 but for an eye to be fixed upon the 
promife, fo as to be content to venture all upon 




M o s E s iif ChieL.- 

CaMi- 1 the bare word of God for fuch greattWngJ, (b « 
to count his riches to confift in thefe things that lie 
hath but abate wotd for ; fudi a beiicvftig -eyes 
th^ is not the eye of a carnal heart. 






C H A P. XLI. 

what is tbk rectmfeme #/ rtmtfi. 

NO w the third thuig that wc are to come to i^ 
to ihcw what this reward is ; we can butgivt 
you a little glimpfe of it : Whatfoever id 
be (aid, it will rather evendaiken itthenotbenrii^ 
in regard of the wonderful excellency of it ; all^ 
ftarsin heaven, if they were all S»m$^ they would be 
butadarkihadow to fctout this r«p<r<<', andtbetc- 
fbrcitisrcfcrvedto eternity to be known; batycr, 
becaufe the Lord hath been pieced to let out abetn 
of light unto us in his word, we Oiall endeavor to 
give a little glimpfe of ittoyou, fo that the lieans 
of Chriftians may be revived in their way, and they 
may gather up their feet to go on chearftiUy in theff 
courfc, having rcfpcftwith ai^//c*rjw»f> exftrimen- 
Ul, ^mtuAl^fxtd,Mitvingep^ unto the glorious 
recompence of reward. 
Firft, take all the beauty, excel]cncy,thefwectand 

food chat there is in all the world j if there could 
e a confluence and extras of the ^uinteflcnce of all 
good, in all creature in this world,and all to be com- 
municated to one man, yet it were but as x dark fl»" 
dow of the glory that is to be revealed. 
Secor)dIy,this reward, certainly it is that wfaicb \&. 

M.os.fis hisChke. 

beyond all the cxprcffibn that wc have in Scripture 
of it : Great things are fpoken in the word^ but there 
is more to be revealed and to be enjoyed, then is yet 
revealed in all the Book of God, lf^.6/^.i^. Forfince 
thebeginnwg af the vp$rld^ mem have not heard^ nor 
fcrceivedby the ear^ neither hath the eyefeen^ O God, 
iefides thee^ what he hath prepared for him that nwr- 
ethfor him. And therefore in 2 "I^hejf. i.io. it is faid, 
Chriflfhall come to be glorified in his Saints y and to 
be admired in all them that believe : Now thecaufe 
of admiration, it is the fight of fomething more then 
was known before, that was not thought of, and 
was not uride^ood 5 even then at the firfi coming of 
Chrift, he ihall appear in fo much glory, as he ftall 
ht admired-^ as it the Saints fhouldfay. We heard 
much concerning Ghnft and his glory , but we ne- 
ver thought that there was fo much glory in Jefus 
Chrift, as now we finde ^ wd therefore we (land ad- 
miring at the glory of Chrift. 

Thirdly, all thofe confolations , thofe admirable 
foul-ravifhing comforts that the Saints of God have 
ever had in tiiis world, have all been but the firft 
fruits of thofe glorious things ihat are hereafter to 
to be revealed , they are but as the Cheers of 
grapes that that bleffed Land of Canaan is fo 
foil of. 

Fourthly, then all the expreffions that man can 
give of thofe. things that are to be hereafter^ muft 
needs be but dark refemblances of what ihall be 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 darknc^, know little 
of the bcauqr and glory of heaven* St. Augufiine 




' «-..>' 


M o s E s fc/j Choice. 


hang ifxr- 

biiu,i: f 4 

rpcaking concerning what wc can fay of it, fays. It a 
hi as A little <irof of the fu, and a little Jpark »f ih 
grejtfiirHscc : Jfiefe^oodthingi ofeternall/fe utjt 
n/An-i , that they exceed number • /p grcAt^^ that tbej ex- 
ceed meafare ■ fefrecieus, tf>at they are abcve aSep- 
mation, t^ugu^inein one of his Epiftlcs hathilus 
relation, That the very fame day wherein ^ermc 
dyed, he was in hisftndy, and had got pen, intsnd 
paper to write fomcthing of the glory of hearm to 
^erome^ fuddcnly he faw a light breaking into bis 
ihidy, and a fweet fwcll that came unto him , and 
this voycc he thought he heard, K^ugyfiiae, alui 
doefitbeui doeji think to put the fea into a little vtl- 
fel ? when the heavens Ihall ceafe from their con- 
tinual motion, then llialt thou be able to undcrihinl 
what the glory of heaven is, and not before, except 
you come to feel it as I now do , this therefore is 

Moses Us Chnee, 


our firdight defires^ as the Prophet did to ^^N^> 
z Kings 1 3* 18319. where the Prophet bade him 
firike upw the edtth^ and he ftruck thrice \ the Pro- 
phet was angiy, and laid^ t$»fbwld havefimek fvi 
urfix times ^ and fc often Jhcnldfi thm have fmitten 
thy enemies : So according to the truth and Ipiritual 
working of our defires herejihULl we be made capable 
of glory hereafter • but now if we be (Iraightened in 
our hearts^ and we dcfire to be in heaven^and to have 
fome good thing there, but our hearts are not after 
great things, not enlarged in our defires, it will be in 
fome meafure, in fome proportion according to our 
defires, and therefore it is an evil thing for Chriflians 
to have their defires ftraightned here. There are glo- 
rious things to be had in God, and therefbie our de- 
fires (hould be more enlarged then they are. It is an 
excellent exprcffionof Bafil^ * It grieves, it irks, it 
is tedious to our moft munificent, great, glorious 

I King fhe hath one word that exprcffes as mucli as 
all inefe ) if we ask any thing little of him 5 he 
would have us ask great things of him. 

Ajgain, they are beyond all our hofes : It is faid of 
K^braham^ He believed above hofe ^ we cannot be- 
lieve above hope in this fcnfe, that is above the great 
things that are hoped for, and yet God loves to have 
his people raife their hopes high. 

Yea laftly, it is beyond all imagination ^ if men 
and Angels fbould fet themfelves to imagine what 
they would have, they would think if fuchand fuch 
things were, that would be a glorious condition, this 
reward ihall be beyond . imagination •, we may ima- 
gmc that which we cQul^jnot ahnoft defire,but what- 
I Shevcr you can invent or imagine^ youihaQ have that 
1 Kk happincfe^ 

iuriv fit- 

Mon» Cti* 


» -. 







the world. 64/.1 .4. It is faid, that CkriJtksi^MviM 
himfilfudeUvirmfrmthmffifiMevHwi^^ it 

is a part of the purchafe of Chcift, to be wheUy 
freed from all the evils of this pttfent world ; and 
this purchafe of Chrift we (hall have* Under tfae 
higheft regions, are the tempefts and ftorms^ but 
above there are none $ (b in this world the Saints 
meet with tempefts and ftorms, but above ate 
none. As the Pfalmifi fays, In thy light o G$dwt 
JhdUfci light : fo in the light of God we (hall fee no- 
thing but light: now when Gods light does (hine into 
US9 it does aifcover darkne(s ) but time will come, 
though Gods light (hall (hine never fo brightly, ive 
(hall fee no darknefs, but altoget her light. We read 
concerning LMofes and Elias in Luke 9. in the trsfl(^ 
figuration of Chrift, the Text fays. They did con- 
fer about his deceafe that (hould be accompUlhcdat 
^erufdem : the Saints of God (hall meet together^ 
and Mcfes^ and Elias^ and the Patriarch, and (hall 
confer no more about deceates, about troubles and 
fuflferings that (hall be accomplifhed s all tho(e evils 
(hall be done away. We may fay of evils all, as 
LMofes did to the people of Ifrm concerning the 
Egyptians^ ThofejoHr enemies thdt now j on fee^ yo» 
Jbalt never fie any more : So we may (ay to Gods 
people that go out of the world to partake of the re- 
commence of reward •, be quiet, be ftill : thofc evils 
of fin^ offorrotp that now you fee, and feel, you (hall 
never fee, never fed any more 5 that is fomething 
though it be negatively. 

Secondly, comparatively , and herein arc three 
things. Erft^to con^parethe good,the happine(s that 
(hall be hcteahtt^ mxk ^ xLt ^{yy^ and ha^^inofi 

MaiBf hisChoiet, 



that we hive here. Secondly, compare itvrith the Cap. 42. 
' condition of JiUm in the eftate of innoeenev. 
Thirdly 9 conpare it ivith the faappineis^ #jf rM 
Angels. I 












the differences between that good we receive herefrom 
Cody and that we fhaU have hctczSxtu 

FIrft, we will compare that we have here^ with 
that wc ihall have hereafter : Brethren, though 
we receive many mercies from God, yet look 
iiHbat difference there is between that clofe place of 
the wcnnb, that the infant is in before it be bom, 
and this fpace of the world that the chttde comes 
into when it is born ^ fuch di&req^e is between sdl 
this world, and any good and happiness here, and 
the world that is to come ^ this> and much more then 

Firft, here we receive good from without : Firft 
unto our outward (enfcs , and by them it comes 
intothe/i^/j but now hereafter God fliall firft let 
out good unto the foul , unto the rational part, 
and from the redundancy of that good and gloiy 
that God fhall communicate untp the rational foul^ 
there (ball flow glpry, and fwcctnefsi and ^ood to 
the body , and outward fenfes : whereas here we 
lee from without, and fo it comes in^ there ^11 be 
a fpring^ anda^ fountain of goo4 -wishini'tf^ fouls 
xti^ JUi^gdpn^ ci bea^ven fhau be witlil% an4 fnoie 
g0d^iball)[ 4>e intb; heart^Va^^ :^ffjN fioiA 


Kk 3 








thence outwardly, then to be received fix>m with- 
out, and fo to come inwardly ; for us to rcccm 
fomciliing in our fences, and (o to convey it to the 
foul, this is but a low way-, but to have a fpring and 
fountain of all good and happinefs to be withuitk 
foul, and ibfprcad itfclf and flow out, this ikw 
wonderfully the bleflcdnefs of Gods people, when 
God ihall communicate hlmfclf to thera in that 

Secondly, here the excellency and etnincncyofan 
objcft docsdcftroy the faculty, if the faculdcsof 
our fouls be cxercifed about objctais, chat arc vcrv 
high above U5, that are full of exccUcncy and o\<>-, 
ry, they deftroycd the faculty ; as now though ligli'l 
be rhc moft plcafing to the eye of all things in the 
world, yet the excellency and glory of light de-\ 




Mq&&^ bis Choice, 

^nature asin aglafe, but thus far^ that as we feegdod 
ki the creature now, then tVe (hall fee them by loiow-- 


mg God hiiufclf, more then by knowim^tiie 
ffirc; And the reafon IS) becaute allexcdlenqr ind 
good that is in the creature is eminently in God $ for 
«U the good of the e£(cds muft needs be eminently in 
jdl (he principles, and the good of all principles in 
the firit principle : If all good in the Creature be emi- 
aently in Cpd^ and the fouls of the bleifed ihall come 
perfeftly to know God, fo far as their created un- 
derftanaings ihall be capable of,then they muft needs 
fee the excellency of the creature in God . JV€ p9dB 
kn0w mwt Art kncmn, i C$r. j^. 12. Upon this a 
U^ntdmAm hath this note. We jbAU know as we are 
Imewn,^ now God knows all his works, bj knewii$g 
iimfelf, by knowine his own fower, and wiS, dna 

we fhaU know the creatnref^kmwingGed. , 

Fourthly, here the mercies and good that we have 
£rom God are fweetned unto us by the fenfe of our 
wants: But hereafter we (halljmze them, and have 
^ the fweetnefs of them in regard of their own fiiU 
ne^ : not from fuch a low relation, as our wants ^u[id 
dur neceflities ^ when God would have us prize any 
. mercy here^ he firft makes us fenfible of the want w 
the mercy, and fo it comes to be fweet €ous, and 
^fcarce any m^rcy comes to be fweet, unlei^ m feel the 
vant ofit/?rjf?,forenic we would prize the maxyiir 
sinj time, hut in that we do not pdze all nmcies al- 
ways alikc^ it appears the great commendation of 
1^ Gods meicy is from our wants : hut hereafter the 
ipdtA^iMdthQ reliih, andthefweetof dililhallbc 
fimb^^i Akids of the ^gpddaciBf^tbat we finde 

Kk4. in 

■ ■■■ iHii II % ^ 

> 1 




■*' '* &:C «• ■■!.• * 

Moses his Choice. 

in God: GodseoodncCs to us here, isbutthcfup- 
plyinq of fomc defeat, but hereafter Gods goodnds 
thall bcthe glorifying of pcrfe^ nature. 

Fifthly, here when we do enjoy any comfort froai 
God, we are much fcnfiblc of it at the prcfcm en- 
joyment, but after we have had it a Httle while, wt 
aroYv to l)c lefs Icnfible, we begin to be cloyed with 
it: as the moft beautiful //^A/ that wc did admire at 
firft, if wc fee it every day, it docs irot affed us •, k 
whoisaffcded at the fight of the Sit»^ bccaufc he 
fees it every day ^ butfuppofe wc had lived all o« 
days in a dark dungeon, and this had been theStft 
day wc were brought out ot the dungeon, andiWff 
fecthc5*«, and tnc Eitrths and Seas^ howmighri* 
ly would wcbc taken with the fights thatwclee' 
but now it is not fo with us, bccauie wc /uvcr/w 



Moses hisChoiee. 


and is not always in a{fhn : there are many habits I Ctp4*^ 
of gtace, that are not alwa^^ a^g/^/, but fome- 
time the z€t of one habit is called forth) and fome** 
time- the adt of another^ but here is the blelTedncfs 
of Gods people> there (hall be no iiabits-lying ftiU 
no inftant, but every minute to all eternity, they Khali 
ad' to-t^e utmoft of them, fo far as may any way 
conduce to their happinefs •, for the end of the hatit 
it is aificn^ and iii the enjoyment of our happine(i(' 
we (hall ever be enjoying to the full the higheft and 
laft ends ^ and therefore there (hall always be the ut- 
moft aftivity of the habits of grace: There isane- 
ceifity here of cefTation of anions, becaufe we grow 
weary quickly of any adtion, though it be a gracious 
adion, we muft unrftring our bows and ceaie, that 
fome aftions may give way to others, fw: the heart to 
be always up, it is not able t» bear it, but then there 

(hall be no nee^ of any ceiTation any mom^Ot. 

Again, here we are hoc able to exerctfe our felv«ft 
iathc works of God without (bme difficukj ; theft is 
difficulty in railing our hearts unto any thing that is 
good^ and to keep our hearts up ^ but nereafter 
there (hall be that communication of God unto 'his| 
people, that they (hall be exercifcd«bout the higheft* 
things, inthe higheft mancr, without any difficulty, 
but as 6rely,and readilvrand fully as the Sun ihines^; 
the Sun docs (hine without anV difficulty ,^ and thel 
filh draws in water without dimcoltyvfo there (hatl- 
be that pcrfe A working of thcToul about thcb^h- 
eft objed, without any difficulty or labor. 

A^n, here in this world ^here cannot be aninh g. 
lention in one faculty,but it does binder the ihtentk 
iit^uiflthiN: ) as if man fpeakxo me, ^ I- bttiike 



. ■*- 


[ ■ 
• 1 





Moses his Ch)tce. 

'. C>lM2' 

in looking upon an object, I do not hear him that 
Ipeakcth : and (o in all faculties, the intention of 
one faculty docs hinder the intention of another ^ but 
in Heaven, all the faculties of the foul ftiall be in- 
teni'd to the higheft intention, and the intention 
of the one fliall not hinder the intention of the other. 

Again, the good wc receive here is intherwr^in 
thepromifc , in elcftion in great part, but thatwc 
ihall have hereafter iliall be in the fruit, in the aflual 
communication of God: as before all our atftings 
lliallbe adcd upon God, fo all the good ftiall not 
be contained in the root of his ele&ing love ,« 
in the promifci but fliall be in afiual communi- 
cation. • I 

Again, here we receive many mercies from God, 
that wedonotundcrftandourfelves, that wc know 
but little of, wc do not fee into thelargc extent of 
the mercy that we have from God : but tliere wc 
iliall have no mercy from God bur wc fliaU know 
it fully, in all the circumftanccs of it, in aJl the 
principles of it , and in all the apperiainanccs that 
do any way concern the mercy we nave, and wc ftull 
know the iflue of it, and the like. 

Again, here we receive great mercies from God, 
and we know not how to manage them -, Gods mer- 
cies lie and fowre in us, we turn our mercies many 
times into affli«5iions for want of skill: but hereafter 
we ihall iiavc the full improvement of all mercy that 
we receive from God. 

Again, here wc fee anddefirc many good things 
that wc do not enjoy and poffefs ; but hereafter 
we fhali (ee uo gpod , nor defirc any good , nor 
will any good, ow. vjt ft»I\ Vw^'r.-. k^vd as Go 


M o s B s hit Choice, 


faid concerning the Land of Camum, unto the cMr |QPtt^ 
drcn of Ifrael, in Deut. 1 1^ 24* M^ety place wien$M 
thtfoles of jaur fc€t fiudl iread^ Jbaa te jam^s 5 fo iri 
heaven, wfiatfoever the Saints lee they fhall have : 
Here we may will a thing, and \vill it lawfully, and 
yet it may be crofs unto Gods fecret wil^and it fluaJl 
never come to pafs $ the realbn is, becanfe the rule of. 
our wills is Gods Commandment^ and not his /r- 
fret wiU ^ as David did will to build God a houfe, 
and God commends him for it, and yet God did 
not will it : And a childe m^ wiU the life of his pa- 
rent, and yet God may will his parent fliall not hve, 
and yet he \s not to be olamed, becaufe he wills ac- 
cording to the rule •, but hereafter God (hall fo far 
reveal his will to us, and our ^witts^hall be fo fully 
united to God^ tha;t there (hall not be the leaft croi- 
(ins between any thing that we wxll, and that God ^ 

Again, here it is one efpecial excellency of the ^3- 
work of grace, for us to keep in our heans and af- 
feftions, to reftrain them that they be not let out 
tbo far in chat weidoenpyj but hereafter when we 
come to the recompence of reward , we (faaU not 
need keep in bur heans, we (hall have Llxrty to let 
them out. 

. 0^/e£^..But we may not let out CHit hearts tod 
much upon the Saints, to love them above God. 

o£f/f/. Thtuviit fhall love nothiik but in Cody all 
(hall be fwallowed upi in God himrelr,that we (hal not: 
;need fear the letting out of our hearts to the utmoit : 
|Thoo^ I may, lovidK creature, yet I may let out 
In^diartfnUy iiponh;!^ it onely id God«. 
I : HoBdnaoyrtimes a diingii^ miocb |»i2cd i>efbre we 
1 -vi:: .r.' have \ 



Moses his Choice. 

iiavcit, and when we come to enjoy it, wc do not 
fee fo much excellency upon it, and io do lets prize it*, 
but though we may fct a prize upon Heaven, and fay, 
Othc blclTcdtirac, when wc come there, weihaJI 
infinitely more prize i: and rcjoycc in it then we can 

Yet further, hercwc cm enjoy nothing that vre 
can be lb certain of, but that we can lofc it wholly, , 
or in ibme part-, but the Saints of God hereaftei 
fliall be fo certain of that they have in enjoyment, 
that they fliall not lofc any thing of it in the Icafi 

i.aftly, that wc have from God here, i$ meiiuttlj 
conveyed through many Channels , through ra 
Pipes of Creatures 3nd Ordtoances^ but that wclhall 
have hereafter, lliall be let out immediately horn 




Mbs&s bis Choice. 


vileneis of our hcafts^ we arc here ready tx) reft upon 'Cap^i. 
the lowcft things that God coininunicate$> and do 
not fo much as rife in our hearts to the htgheft 
things that are communicated here ^ but a chriftian 
hnnfbould rife higher then the moft excellent thif^ 
that are here in the world ^ namely > to the moft blef- 
fed things that arc hereafter y let us (hew our Mvts 
that we are men of hopes to enjoy God after another 
inaner then here. 

Many do not defire enjoyment of God ^ let them 
have the creature, they never think of any communi- 
cation of God (b much as through the creature , 
whereas a true Chriftian that hath grace, he receives 
nothing in the world, but he thinks- with himfelf, 
h^whavi I Gad here } how does God^communicate 
himfelf tome in meat and drink, and cloathes, and 
friends, and the like? it is well if you go thus far, but 
you muft go higher*, are there not choyce merciesf O 
yes, there are bleffed things communicated through 
the ordinances, through prayer, and the word, and 
facramcnts, there are bldfca things-, few mens hearts 
look fo high as to look to the comnuinication of 
Gods choyce mercies in this worlds but a gracious 
heart rifeshighcr, & does as it were bathe it fclf with 
thofe refrefiiments that are to come : through Gods 
mercy I have the creatui:c,and the communication of 
God through thatV and I have the ordindnces, and 
Gods choyce mercies communicated through thenn 
but there are glorious things to be communicated 
hereafter, and thoie my fodrt|d^ccsin. Now God 
does communicate himfelf onely in that waynwhioh 
iil^n&lc to our conditkih ^ ' now wc arc Jbot narrow 
vefliiis^^Htf £ave -but narixm totthes^ and are not . 
"^ ' " capoblej 

^ M . . 

Moses his Choice. 

capabicof ihatgrcatneisof Cods coaimuntcanon 
but tune will come when as God will communica 
himfclf in a more glorious mancr, aod in that I ble 
my fclf ■, and therefore I will not regard any of Goi 
communication ot himfclf to rat here, but in orJ( 
unco that glorious communication of God to m 
hereafter. And thus ivc have Iccn ibmethii^ of tb 
rccompcnccof reward, comparing itwithw/urw 
have here. Now fecondly, wc are to compaicl 
with the condition of Atwn in the cftate of Inno 

As for die cftate of i^dum in ParadHc, it wai; 
blcfTcd condition, yet far under the happincfeof i 
Saints in the recmnpffjce ef therewara. '^ot^dm 
body was but natural, and his Paradilc was buta ra 
rural Parjtdifc , and a polTibility there was he wigk 
loie his happincfs : and if he ibould- have ftood.thcH 


MOiki bhChtkti 

I the humme nature in genetal, tlUttblMlvatltcd to an 
highcrdignitytiurnaUthe glonof thc,Ai^b|»<t 
,t<i|«her: BeciuftthercnanlMisaitteijIWiiMEM^ 
ijtwrtn tfc< humihe Natiltc and tht Difiirt id GIMft. 
jAgain, we have many cupreffions in Scilptiife bf thf 
union of Saints with the Deity ) whtrcljy it apptm, 
I theit union is nearer then the union Of th« Angels; 
They arc called the friends fif Cbrifi j They arc 
f^id tohivc felloiv(hipivith refw Chr'ifi, i Ctr. i.p. 
They are the Brethren of Chrift, They ate Co-heirs 
with Jefus Chrift j There are no (Wh cxpretlions of 
the Angels. Andyer, there are ntattt expre^ons 
of their union; they arc the 5^*«/<r of Chtift; the 
iBridc ; the Angels are but as ihc fervants. They 
;ar*the>««»if<wof Chrift, and are made oh< with 
iChtift: They are thofe that are toht me »itt lit 
■f/ithtr, as the Father and the Son are one: letmij. 
it. Cntift there pfays,.^/«*»» ttihermt Himi, tni 
\linthee tiittiejtlft rtttjte mt in m .'He never 
prayed M for the Angels. Laftly, they are faid to 
be/«OTrfof theFathet,with theveiy famelovc where- 
with he lo«d the Son ; now ttoogft God loves the 
:At^els,yetitbnoKaidthathefc»«!dtfltm with the 
yi»" love that he loved his Sew ;' ITiefr aft tiK ex- 
preffions we finde in Scriptwt, eoncentbig the neat 
union that the Saints have i«th the Deity in fome rc- 
.fcefls beyond the Angels ; but of the iiniOnrof the 
;Sai(iiSTMtKtfit. Deity, «t fliiH'lJieak of thore when 
iwt^omettjfceakofthereiTa&fpoftrvely. And then 
Hftetiibtttmmefs wherewith they ftaiid rshteous be- 
^eiGorf, fegreatcr then theiiglheoufheS of Jdai 
!ifi=fe(8flH}; -or ilHJiAtigflS'j'btfeJnJlUt Is- the ttehw 
kntOHIoimi ttakiA fetaAbfUic'TriiiWtiM^bar 




M o s £ s his Chic€, 


ij of an higher nature, and a more glorious rig 
oufncfs, then the righccouihcfsof any mccr creaiurc. 
Nowchcrightcoufncfsof the Angcl^ though itt» 
pcrfc<^ in ttskintie, yet it is not a rightcouOicisQ 
I'uch an high nature, as thai righteouGKfs which is tin 
Son of God. And thus of this rccompencc of re- 
ward comparatively. 



MbsBS his (hice. 


thevare bodily things that do afiftdus ^ therefore I ,Cap.43. 
will (hew a little the perfedion of the bodies of the 
Saints: they (hall nave mvic\ioi the recommence of 
the retold in their bodies. In the general , tneir bo- 
dkspidll be fMde like the glorious body of ^e fas 
Chrifiy Phil. 3.21. Certainly the body of Chrift is 
very glorious-, in the transfiguration of Chri(l,which 
was but a little glimpfc of his glory, how glorious 
was the body of Chrift^ In Rev.i. Saint ^ohn 
had a little glimpfe of the reprefentation of Chrift, 
and how glorious is it fet forth i the body of the 
meaneft Saint (hall be like the glorious body of 
Chrift : What is that ^ I will go no further then 
that I findein i Cor. 15.43,43^44. and there are 
fbur thii^ that fet forth the glory of the bodies of 
the Saints, when they come to attain the recompence 
of reward : Firft, it is raifcd in incorruftioH : Se- 
condly, it is raifcd in glory : Thirdly, it is raifed /> 
fotoer: Fourthly, it is v^xicd ^ [piritMul body. Firft, 
CTcry Saint of God (hall have an incorrnftwle body, 
there (hall be no more death : it (hall be made in- 
corruptible in regard of that fulne(s of the prefcnce 
of God with itrif fpices,& enbalming of dead bodies 
can keep them fo long as they do lometime from 
fmelling^ furely the glorious prefcnce of God with 
the body, (hall nave infinite more power to keep the 
bodies of the Saints incorruptible. What would 
wc give if a Phy (itian were able to give us a potion 
to make our bodies incorruptible, that they (hould 
never ^c -f yet as they are now, it is hardly worth 
the die(iring to have them incorruptible 5 but when 
they (hall be glorified, and incorruptible too, that 
is glorious. They (hall be incorruptible, not fubjcft I I 

Li - xsN > 

tgcvlu (li- 
ter f<iil(iii 

^ ,1.1 i^m,. 

Moses his CUict* 

to any fuftrin^ : 35 God is able to bindc up iht 
aftive poivcr of a creature that it ihall not be able w 
aC>, to he can binde up the corruptible power, that it 
ihall not work to corruption : as in tire God an 
bindc iipthepowcrof fire, that it cannot bum; lb 
God can bindc np ihc power ot any creature iJiit 
hath any corruptible power, that there lliould not be 
the Icaft paifion that tends to corruption. 'Allliif- 
terings coincfrom the prevailing 01 the ftroogai- 
gcnr over the patient ^ and when any fuffcr, it coma 
from fomckiudcof inability of theformof thepe- 
tient, whereby it begins to leave the nnattcrin fomt 
dcgrccmowtne bodiesof the Saints fliall be fofotm- 
ed with fuch an excellent form,and fo filled with tbf 
glory of it, as that there can be 00 power cxtcnEjct 
tntcrnal^that Hull prevail againft this form to noka 
it. And bcfidcs,thc reafon tha 

Moses his Choice. 

be in che bodies of the Saints ^ if we could extra A 
all tbe beauty of all the men and women in the world, 
and put them into one, it were but as a deformed 
thing in regard of the meaneft of the bodies of the 
Saints in Heaven^ and much of the beauty will be 
not onely from their exa(9: temper and comelinefs 
that<ioa ihall put upon them ^ but likewife from the 
exceUcncy of their fouls within them, and from the 
unfpcakablc joy, and chcerfulncfs of the heart •, And 
then the ffUndor and the luftre of their bodies^ fays 
the Scripture, TbejJhdUJhine as thtfjt^s in the Fir- 
mdment : look what folendor is in the ilars, fuch 
(hall be in thefe clay oodies of ours, Danidii. 5. 
Yea, they ihall be in greater (plendor then the ftars, 
theyihallbeas the ^\\n; Matthew i^. /^^. Be that 
ha$h ears to hear let him hear^ and believe this* that 
it (hall be fo, that the bodies of the Saintsihall ihine 
more glorious then the Suri in its ftreneth. You will 
ay, How is itpoffible that this (hould be i yes, this 
s but according to that exprcilion in pAz/.j .21. Who 
ihaO change our vile bodies^ that it may be faflfioned 
ueording to his glorious body^ According to the work- 
}ng whereby he isabletofubdueall things unto him^ 
^elf. It docs not require a greater power to raifc 
Tom the Icaft degree of glory to the higheft poflibi- 
ity , as it is to make a tiling out of nothing ^ and 
:hcrcforcthe making of the leaft creature out of no- 
hing^will argue more power, then making the bodies 
)f the Saints to (hine orighter then the Sun in the 
Firmament. Now certainly, God in the glorifying of 
he Saints, will manifcft th^t power that he did in the 
rreatingot thcAvorld^ and if it does not reouirefo 
nudi power to raife their bodies into fuch a glorious 

LI 2 condition, 







as to c?reate a cKacuni oqcagniiiiMigiAai 
there is no reafon why we (hovkt not believe this. We 
knowwhen c^^/<rihadbeeabiirfoRjr'<iays oqtbe 
Mount with 6od, whcA he came down among the 
Ifraelites^ his face didfoJhiM^thzt tb$y minemtiUi 
to behold it: Aively the glorified bodies of the Saints, 
being cternaHy prefent mth God^fliaU ftnne far toast 
glorioufly then Mcfes face did : and that isfbr cfce 
fplcndorof them. 

Thirdly^ it is Town in wealcnefs^and raifed in power 
now the ftrength and powet of them appears in du6 
four t bin^ : Hrft> in tluit the body fbali be abkfw 
to atoend the Tout m die moft high operations^ 
here if the foul be exercifed about any high and gtor 
rious obje<%^ the body prefently fails : as ia the 
extaiics of the Prophet, when God revealed hiiB^ 
felf extraordinarily to Daniel , his body failed ) Mt 
fdinted^ and t»as PM»y days fick, Dan. & X7* te 
there fliali be that power in the body, as it flnll be 
ferviceablc to the foul in the moft high and gloii- 
ous operations that it (hall have, wmii GoafkA 
manifcft himCblf in the fuUeft way that pofliU^ 
can be. 

Sccondly^in that it it (hall every moment to all eter- 
nity, without any intertoiffion, be exercifcd in the 
higheft things that a body can bein> witboa any 

Thirdly, there muft be a great deal of power to be 
able to felear the weight of glory that (haU be put up- 
on them: % Cor./^i^^OUr li^ht affiiition which Mm 
f«r 4. memento worketk f^ m afM mow exjtMHf^^ 
amteterndl neighp of gborj - fueh a tBtighi^ as cor> 
^tainly if the body wepe not by the power oS God 

Moses his Chwe, 


In futuro 
iftut for- 


upheld, it were impoffible it fliould bear it : here we Cap.43. 
finde, when there is great joy in the heart, the body 
is not able to bear it •, but then there fhall be a power 
to bear the weight of glory they (hall have. 

And the laft, is that which I nnde exprcfTed in Lu- 
ther, namely> The todies of the Saints fhall have 
thatPower^ as to tofs the greatefi mountains in the 
19 or Id like a Ball. And I finde it in an expreffion of 
Anfelem^ It flull be fuch power , as they pall be able 
to pake the tvhole earth at their fleafure : and we 
cannot think this incredible upon that ground thatK^mrrur 
was named before : there is not fo much difference ccumfive-^ 
between the raifing a thing from the loweft degree of IJ'^^IJJJ 
power, to the higheft poffibility ^ as in raifing a thing pojftr, etfic 
from nothing to the loweft degree of power. Sup- f ^ovverfo 
pole a creature had but 10 much power now,as to ftir imhcctuu 
the leaft mote that is in the Sun •, to raife this power «'«« cM 
fo high as to ftir the whole earth, does not require fo ]^^ *" 
much power as to make a thing out of nothing : and ^ua% ab 
if G ocl do intend to manifeft his power in glorifying 
the Saints^ and in making of them powerful 9 why 
flioidd we not thinks that God will extend that 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, \t\siowtTiix natural body, and it (hall be 
raifed a ffiritual body - not that it fhall be turned in- 
to zfjpirit : It fhall remain a body 5 but the fpiritu- 
alnefs confifts in three particulars. 

Firft, that it fhall be in a fpiritual condition ; they 

fhall have no more need of meat,or drink,or clothes, 

or marriage, or the like, that now the body ftands 

in need of: the Angels themfelves fhall have as 

" LI 3 mvicK 

occulk fuu 
Anfcl. li. 
dc (imil, 




Mos BS his Choice. 

C»p.-15-I muchnccdof meat, anddrinV, and dothcs as ibeii 
bodies ihall : fo fays Chrift ^ Thy jhill n»t kt nurri- 
ed, nor given inmarrU^c ^but thtjpiU be as thtj»- 
gels i»He±veM, 

Secondly, the l^lritualnefs of the body confifts 
in the abfolute Cubjtdion of the body to the l^irit, as 
to be hilly and abfolmcly fcrviccable to the fpirin 
of the Saints, which licic they are not. Hcreniiny 
times is a ftrifc between the fpirit and the flcihi iK 
fpiric is willing, when the flctli is not 5 but then there 
llullbc an ablblutc fubjcftion of the body to the 
fpirit: As here the fpirit of a carnal man is calW 
ficlh, bccaufc liis foul is fcrviccable to the flelh, to 
make proviiion for the fins of the flefli, his foulis 
counted carnal, thewifdomof the flclli is enmity a- 
painft God : As the foul now is as it were carnal, 
bccauleit is fcrviccable to the Hcfh, fo the bodrlkU 

what cxprcffions wc can for our comfort : certainly Cap.43. 1 
there ihall be that happinefs of the body that (hall 
come to that wc fpcak of, or to more. 

Fourthly, fornc make the fpiritualncfi of the body 
to confift in the tranfparency of it •, K^quinas fays, ^^.^'^ 
Itjhall be jo clear and tranf parent^ that all the "veins, hutwum 
Andbi$mors^ and nerves^ and bowels (hallbefeen^ as in T^ ""'^*" 

Now brethren, the reafons why God will reward ^^j^f^ 
the Saints in this part, are, Firft, bccaufe humane ^'r/^iT 
bodies, as well as humane ibuls, have an hypodatical di^pbundoc 
union with the fccond perfon of the Trinity 5 and [^'^"ff^"'^ 
therefore God rejoyces to raife humane bodies, as cuiL'^imi 
well as humane fouls unto happinefs. Secondly, K''''«»^ 

fut bumo' 

erjg, Mc 
ioia omniB I 
rhom. in 

Art. I ad 
•. VIp. 




Chrift fufiered fo much in his body 5 therefore God 
will glorifie the bodies of the Saints. Thirdly, our 
bodies are part of the members of Chrift 5 our bo- 
dies are joyned in a myftical union with Jefus 
Chrift. Founhly, our bodies are the temples of the 
Holy Ghoft, and God will glorifie his own temples. 
Fiftnly^ our bodies are in part fanftified as well as our 
fouls, and therefore fhall alfo be glorified. Laftly, our 
bodies (hall be glorified, for the further terror and 
confufion of the damned ^ becaufe they in their bo- 
dies (hall fee the glory of the Saints, and be con- 
founded. Here you fee a way to get your bodies in 
a blc(rcd condition : here is a ftir for clothing of our 
bodies, but there (hall be a cloathing with immorta- 
lity : you that have fickly and weak bodies, remem- 
ber this, you (hall one day receive your bodies in 
another maner then you have them nov/.Enfebiustcls 
us of one of the children of the Macchabees that were 
put to death for the profcflion of the imih-^rvhen they 

LI 4 cut\ 

I 5^Q 


Moses his Choice. 

ciToiu fua 

fei vinU' 
tut in g/c- 



cut off hismefttbtrsy fays he, / hAve received theft 
from Heaven, andnorv I do give them u§ae the Cod 
of Heaven^ and Ihofcl fhmhAvethemd^ain:^^ 
us be willing to put our bodies to pain; it our bo- 
dies fuffer hunger, or thirft,or nakedncfs^or be tyred, 
or fuflfcr Imprilonment, or any violence be of&rcdto 
our bodies in the caufe of God, What great mat- 
ter is it^ we fliall receive our bodies in anot/ier 
maner. The overcoming of the flcihis thedcftru- 
(ftion of it, but the overcoming the flefh, is the glo- 
ry of it. 

When we fpcajc of the happinefs of our fouls, 
we are not fo capable of it -, but when we fpcak of 
the happinefs or our bodies, we are fenfible of that. 
Now certainly, there /hall be much more for our bo- 
dies, here is a way to provide for your bodies: Laj 
uffrovifionforpHrftefh^ is fpokenas an argument 
of a carnal heart, in Rom. 13. 14. the Apoftlc ex- 
horts them, not to make provijlon for the flefh^tofuU 
fil the UJis thereof: but there is a way of laying up 
provifion for the flefli that is lawful, and that this 
day I exhort you too. If you love your bodies, be 
godly ; if you did believe thcfe things were fo, would 
not thefe make you love godlineis ^ if 1 fliould come 
unto you, andfliewyou how you might get fomc 
good for your bodies,then I fliould prevail with you: 
give fome credit to that we fay now, if you will not 
believe thefe things, I may fay unto you as the Pro- 
phet faid unto theNoble man that would not believe 
there could be great plenty, fays he, Thofi jhaltjct 
the great plenty with thine eyes, but thou Jhalt not eat 
of it • fo if you will not believe the great things that ' 
the Minifters of God fpcak of in his name to you, 


M o s fi s his Choice, 



fUndor d 

urn (oik 
habQbit lux 


your eyes (hall one day fee thofc defpicable, contcm- Cap.45. 
pcible bodies of the Saints in this glory ^though you 
(hall not be partakers of any of it. 

Now for the perfeftion of the foul : As the foul 
is of a far larger extent then the body, fo it is more 
cipable of happincfs then the body is 5 and that ber 
ing the proper feat of godlinefs, fo it (hall be the 
more rewarded : IVbat filendor jhaU the foul have 
({ays BerffArd) tphenthebodj (hall jhine glorioujlj as 
the Sun ? All that we can fay for the foul for the pre- 
fent, becaufe we underftand fo little of the foul, is. 
That the foul (hall not depend upon the body, as it 
does now for its operation. 'And the foul (hall no 
way be hindted by the body, as now it is hindred 
here. And all the faculties of the foul (liall be ex- 
tended to the utmoft : Now if an in(inite power 
can extend the leaft degree of power to fuch an 
height h in the members of the oody •, much more 
can an infinite power extend the faculties of an im^ 
mortal foul, that is capable of a great deal more 
power then the body is. Bcfides, as the faculties 
are extended, fo all the graces of Gods Spirit, that 
the Saints of God have here, (hall be extended to 
the heighth, and they are capable of a higher exten- 
tion then any thing that is natural • for the more fpi- 
ritual a thing is, the more capable it is of extcntion. 
As the plant is more capable to be drawn out 
to an higher excellency then a ftone, and the fcn(i- 
tive creature to an higher excellency then the plant •, 
and the rational creature to an higher excellency 
then the fen(itive,and grace,which is fupematural,can 
be extended to an higher excellency then the natu- 
ral : Bcfides, what increated excellency we might 



Moses his Choice* 


imagine could poflibly be put upon it fliall be ^ who 
could have though: that the humane nature ihould 
have hid an hypoftatical union with the body of 
Chrift 1 and as God hath done for thcbodiesof 
mcn,morc then all the Angels could hare inTcnffd ; 
fo there is to be communicated to the foul more then 
can be invented. 

Thirdly, the perfeftionof body and foul, docs 
confift in the raajcfty of the pctfon being united ra- 
gether : you know when Chnft was here in tbcflcfh, 
inchceftaie of his humility, when he did Ictoutbuc 
one beam of his majcfty, ihofc who came to appre- 
hend him were not able toftand,but fcU backward; 
if Chrift by letting out fomc fmall beams of his mi- 
jcfty, could make men fall backward, how glorious 
muft he needs be, when thofc full beams of fasna- 
jefty fhall be let out ^ the majcfty of the Saints 

the countenance of Gods people, when tbcv walk 
clofe wuh God ; but how much more wiU there be 
majcfty in their countenances hereafter f So that 
you fee G<fds people fiiall not onely be dorious 
within, as the Kings tUu^hter tsgUrions within ^ but 
they fliall be glorious outwardly. And fo much for 
the firft thing, The perfcflion of the natures of the 



Chap. X L I V. 

ThegUry that pyallbc fut Uftn the Saints at the Great 

SEcondly, the glory that ihall be put upon them 
at the day of Judgement. 
Firft, the glory of the day it felf ihall be thein 
glory ; for it Ihallbc nothing elfc, but the folcmnity 
of the marriage of the i-ww ; Here there is a con- 
trail between the i****^ and hi^ BrfiU^ but the fo- 
kmnity of the marriage is referred to that great day, 
and all the glory of the day lliajlbc to let out the 
(blemnityofit} and God himfelf Hiall appear in his 
glory to malte the day glorious. As the Parents unon 
the marriage day, appear in as much glory as tney 
can, that they may honor the day •, fo God Ihall ap- 
pear in his glory in the folemnizing ef the marriage 
between Chrifland his Spoufe : And as the Bride- 
groom comes forth in bis glory, fo Chrift will come 
in bis-glory, with aU his Angels in their glory. As 
.alLthefervaDtsof the Bridegroom putonthcitbcO 
arcaiy upon the marriage day, foall the Angels Iliall 
^ appear 

5»4 I 

M o s E s /;h Choice. 



appear in their luftrc and beauty 5 and this fets on 
the wonderful glory of the Saints that Ihallbeat 
that day, notwithftandine all the glory of the Fat 
ther,and Chrift, and the Angels that (hall be then, 
yet thcyihallnotlofe their glory. The Stars Jofc 
their fliinlno luftrc when the Sun rifes, bccaufcthcir 
light is nothing in comparifon of the great light } 
but the luftrc of the Saints lliall be bright {hmin§ 
and glorious, even in the prefcnce of the glory of tlw 
Father, and of Jcfus Chrift, and of all the bkfled 

Great things will be done that day; there will 
be xhe Great Supper that God will make for thcfo- 
Icmnizing of the c^arrkge^ and the great nwct- 
ing of the Saints with Chnft : O what falutatjons 
can you imagine will there be between Chiiftand 
his members ! and being met, the fentcnccoflfj**- 

Moses UiOxict, 


uU be in their glwiots a&enfion with Chrift 
ito the liighcft heavens ^ ranked in their comely 
rdcr, with triumph and joy» iinging, St4md§fen 
t gates, a/ul' te ye ofem yt tvtru^i»g d$trs^ tbst 
\e King »f g^ ^fd *U kit redeemtd- §nes mdy 
tme iff. 

Thirdly, the podftCEon of heaven, the Kingdom of 
cavcnfhallbc theirs, the hedvenoiF heavens-, great 
lings arc fpolcenof chat j there are tbefe things con- 
derable in it. 

Fitf>, it is Me third heaven ^ there is tfaehca- 
en, thKisthtrpQcebetwecn chevifiblefirinamenc 
fid the earthy the fecond heaven is the Oibes wbere- 
t the Sun, and Moon^and Stars are -, and then there 
.an heaven above tbem, which is the (ear of the 
ld0ed,whichi$oi anin&iicelR^fadi above atlrnow 
flsa ftrect con^evatipn for the people of God, 
■hen you are going out in the evening, and (ecin? 
ie firmament fpanglcd with the Scass, tobivetiicn 
loughcs as then. What fliaU one day this body of 
line be lifted up beyond yonder place f Though 
owyoU' lie lotv in lome dadc hoJe> there is- a time 
'hen God fluU lift you up to b« libava that 
wangled firmament-, that ^an^ed finnamenc is 
ut the pavement of yoot Fathcra houfc, it is 
ut thcomfidc^ and if the outfide and ftwD- 
oolof.Gods homfe be fo glorious, how glorious 
it within i how gbxaons. is the prc&ncc Cham- 
er •: This wx»ld is diode for Dogs, for che Enc- 
ties of God, and ttiofe tliac arc mors vile rhem 
lycKaturcs: hedocsnoethinltinuditohaire^vine 
vcbstov but lion do not (iiferfwineto come into 
K pmftncc' Chamber^ or into vbe-Duiihg-ioom-: , 





Weftxvdrdt, for all the Und which th§»Jetfi^ t§ thee 
will I give it^ snd to thy feed : So conuider the vaft* 
nefs of the Heavens > and the exceedmg extent of 
them^ and confider this is the Inheritance <^ the 

We know we have an abiding, eternal inheritance & 
our bodies fliall abide eternally^ and the Heavens 
themfelves are eternal: tliisftiould quiet ourhcans, 
when we finde any difcontent in our habitadons : it 
is no matter in what Countrcy we arc here> there is a 
glorious Countreywe are going to ; Chrift our el- 
der Brother is already gone, and hath taken poflefS- 
on of Heaven for us : as if fo be there were feme 
great inheritance did befal you here> and you cannot 
go to poflefs it ^ and if you hear one is there for you, 
who hath taken quiet polfcffion for you, and you (hall 
be fcnt for in time convenient ^ will you not be con- 
tent < So we are not fitted for Heaven, but Chriftis 
gone before to take pofleffion •, and ivithin a while wc 
fhall go and live with him. The earth is too^ mean a 
place for the Saints, and yet the world is not worthy 
of the Saints of God in a mean condition ^ then the 
world fhall not be worthy of the Saints in their glo- 
rious condition ^ and therefore there muft be a place 
above the world. 

Yet know. Heaven is not enough for the Saints: 
the Saints of God are of fuch fpiritual raifed fpirits, 
as that they cannot be fatisfied with any thing, but 
God himfclf. Suppofe God ihould caufc all the Sm- 
pcrors and Kings of the world , to come and caft 
down their Crowns before the Saints, and fay. Ad 
thefe 4re jours : An heart that is truly raifed, would 

Moses his Choke, 

lay, Tbit it apt enough^ this is not Gtdhimfelf. Sup- 
pofe God ftiould bring all the fplcndors of all tnc 
creatures in heaven and earth, and they Hiould be 
caft at the feet of the Saints, they would fay, Thit U 
»$t entagh^ for tf/is is not God. SuppoTe God Ihould 
caufc all the glory of heaven , not onely of Sua, 
(Motn and StArs^ but of the higheft heaven , to 
be laid before the Saints, they would fay. This is not 
enough, this is not God. If all the Angels fliould 
cooie, and fay, Wc arc fcnt to put all our glory up- 
on you, they would fayj This is not enough, this is 
not Cod^ and therefore when God hath given them 
heaven, he muil give them himfclf to, orclfcthey 
are not happy: And that is the fourth thing. 



Chap. X L V. 

the Saints enjoyment ofGtd to he their fortion,their 
haffinefsin having his f re fence. 

God himfelf will be the portion of the Saints. 
K^ugufiine fays of the happincfs of the 
Saints , // God gives fuch good things to 
'wicked men^ does he keep nothing for the Saints ? 
Yes, he keeps heaven itlclf^but fays he. Surely J 
jpeakof ttoloiva thing, ivhen I (peak of heaven, he 
will give himfelf to them. Heaven is beautiful, 
but more beautiful is God himfelf, the God of 
heaven : Therefore God muft give himfelf ro 
them> or elfe their fouls arc not fatisficd. It 
is, a fwect and excellent exprellion that Bernard 
haih, Lord, as rvhatfoever we give unto thee 
. -^ Mm nnUfs 


'if- txhor 
tritij, if 

. ' liod ihc 
* the 
. iinii in 

■.uvi, ine- 
Wunt, CJ[- 

:uU)ii, « 

itm hum-i' 

tatuHi cj> 

'■ „t- 


Ufflefs rre ^ive ti$r felvfs^ cMnet fstafie thee-^ fo 

thy felf, rte CM»*t he fatufed. The Lord laidto 
Mralntm, i?c4r jwr,/ «w fifry exceeding ^mt rttftrJy 
but (zys i^hrdkam, Wi*ttviU thagtve me, ferinj 
IgochiUelefs, Surely he hadrcfpcAtoChrift, or 
clfe it couid not but be a fault, that AhralNtm fhooU 
not be fttlly fatisfied in what God faid -, fiw as God 
docs maltethc Saints to be hii fmwn^(o i^o^ b the 
portion, and tlw inheritance of" (Aff Saiirts. Thecn- 
joymentof God is Heaven it fclf^ and therefore in 
Scripture God is called hsAwa:lMveJtnrKd*gdi»fi 
heaven. In this thercarc thcfe-fcven things: Fitlt, 
the /«/>»« ofGod. SecondJy,tbc blcffcd vf/?w of 
God . Thirdly, the happy union with God.FourrWy, 
the glorious tommunien with God. Fifthly, the ^«»- 
an of God.SixthIy,thcrf/ that their fouls dial nave in 
God. Seventhly, the enjoyment efthemfclves in God, 
O beloved ! for preparation to hear tbcfcthit^ 
that \vc had fpiritual hearts, fays one, Itisnunr 
jeur cirnal^bafe^fenfual, voluptuous fpirits to it«r 
of th^e things : p"or thoft that hvm tio bztJXf, 
things, thcntoear, and drink, and to b> aiyiean, 
what is it for them to hear of fuch excellent things ' 
As for the plcafiircs of the flefti, they do infrft ind 
dcfiiethcwul, and make it unfit for th< hearing of 
fitch ihii^, we had need of l^ritval ears tobenr 
them^ ;<jod fays to .Ah-Ah*m itiGtnef.- 1%. t6. 
IwiUnnkt thy feed t« he m t^e daft of tit emk: 
aftenvard in Geo, 1 5 . jr . he fays. He wiUmake hit feed 
M the (iars of heaven .- The fted of Ahrsham arc of 
two.forts. Someareofthefc«Jof-4t»'<j^djwthataft 
vifiWcmcmbtrs of a Churchy and yet have e^nhty 
hearts : 

Moses his Choice. 


iearts .■ but there arc others of his feed, and they 
are as the fiars of Heaven, of fpiritual hearrs : now 
as we arc of the feed of v^^mAjw outwardly inpro- 
fefilon, let us not be of that fead that arc of the duft 
of the earth, onely fit to hear of earthly things ; but 
let us fticw that wc are of the feed of Ahrtham, that 
arc as the ftars of Heaven, and Ihall hereafter come 
to enjoy the God of Heaven. 

Fortnefirft, thcprcfencc of God, that glorious 
prcfcnce that the Saints fhal have of God in Heaven, 
isagrcatpart of their happinefe : Heaven, it were 
not Heaven ivithout the prcfcnce of God : The prc- 
fcnce of God in the moft mifcrabic place that can be, 
were a greater happinefs then the abfence of God in 
the moft glorious place that can be. Vavid wQ\:\d 
not be afraid, thengh he valkedjn the rvAlley of the 
Jhddfitv of death t fo that God were vtth him, Ffu, i 5 . 
Lnther would ratlicr be in Hell with Gods prefrnce, P/dL" 
then in Heaven God being abfcnt. If the prcfcnce Mt « W 
of Godtakcsaway the dread of thcfhadowof the '"--"- 
valley of death, and makes Hell to be more dcfired' 
then Heavcri, what will chcprelence of God make 
Heaven to be ■: The three Children in the fiery fur- 
nace ■whh Gods prcfcnce were happy? how nappy 
then are the Saints with Gods pretence in Heaven ? 
The Saints defire Gods prcfcnce even when he is 
angry, they are loth to be out of his prcfcnce then. 
It is very obfcrvablc that we have recorded of Da- 
vid, pM, ^ 1. ver. ^.h« cryesio Godvo hide hii fice 
frgmhifjinsj for Gods face was then andngryfacc 
agaJAfliim : yctv*;-.!!. he ciycs again, C#^wiw/r 
away from thy f re feme ; he was nor willing to be out 
ofGodsprcfencchowfocver, upon which St. Augu- 
Mm 2 _£j 

^ii tibi 

trian lux, 
■■urn lUin 


■Jan lime' 


fiine hath this cxprcflioHj Whtfef/ue hefe*rst even 
his face he itiveidtes. Godmadc rich pr<ydlires to 
CMefes^ yet he could not be fatisfied without the 
prefence of God : lfthfpre[enceten$tvhtbm^iȣ 
us not hence. And the Apoftlc, when he woiJd fct 
out the mifcryof thofe that are damned, in » The^. 
1.9. faysthc^ext. They fhallhe faitijhedivith evtr- 
Ufiingde^ruStioa fromthe frefenee of the Ltrd^now 
the prcfcnce of God muft needs be the haj^rinefs of 
the Saints. 

Firftj bccaufc this muft needs draw out all their 
graces, in all thcfweet favor of them, Cd»t j. 12. 
while the Kingfitteth at his tabte^ wy jpikenardfeni- 
ethforth thefnteS theretf .- As it is with the Sun, it 
draws forth all the vcrtuc that there is in the plant, 
and makes a fwect favor in things -, fo the prefcnce 
of God muft much more draw forth the fragtancy of 
all the graces ot his Spirit,in the fouls of his Saints. 

Secondly jthe prcfence of God muft needs quicken 
all the comforts of the fouls of his people, znd keep 
them always in vigor and afth?ity 5 for as we know, 
rhe Sun it docs quicken things that lay dead ^ fo the 
prefcnceof God hatha wonderful quickning power, 
it keeps ihc comforts of Gods people frefti, (o I«ig 
as we have the prcfence of God, all our comforts 
are green and lively. The Saints in heaven kivc al- 
ways the prcfence of God, and therefore their com- 
forts arc always vigorous and lively. When they 
ftiall be picfented faultlefs before the prcfence of 
his glory, it ihall caufe exceeding joy^ ^ude 34. the 
wora .there figniiics, ie^png ^ l^ringing , exalting 

Thirdly, the prcfence of God in heaven ftjall be 

^_^ the 

Moses his Choice, 

:hc accomplifhing of all that fwcct and good that Cap.4s. 
:ver they nave had in Gods prcfcncc in this world 5 
they have had by pieces, many fwcct manifeftations 
af God unto them •, but often God hath been abfcnt, 
and they have been fain to feck for their Belovcdibut 
now all ihofc pieces (as we may fo fpcak) which they 
have hadjfome at one time, and fome at another, 
fliall be all joyncd together 5 and they (hall have the 
accomplilhmcntof £linonc, and thcpetfc^on of 
all in one, and fo for ever enjoy it. 

Fourthly, the prcfcncc of God muft needs fill their 
fouls and bodies \vith glory, for it fills the heaven 
with glory-, much more it muft needs fill an immor- 
tal foul vith glory, becaufc that is more capable of 
glory then the heaven: If the Sun can put a glory 
upon thefe poor dark creatures here below, much 
more can the prcfcncc of God put glory upon the 
glorified bodies and fouls of the Saints. 

Further, the prefcnce of God muft needs be very 
glorious unto the fouls of the Saints, in regard of 
the mancr of the bringing into Gods prefcnce, for 
they ihall be brought into it by the hand of Chrift 
the Bridegroom; he ftioll, as it were , take the 
Saints by the hand, and lead them to the Father-, 
he thall fay, Come now, I will lliew you my Father 
that I have fpoken fo much of to you before, to 
that end that the Father may delight in you. As 
fuppofc the Prince were married to one, and upon 
their marriage he takes his Spoufc by the hand to 
lead her unto his father, to that end his father may 
take notice of her, and manifcft refbeft unto her j 
fothis coming into the prefcnce of God Iball be 
bytbchand of Chrift. There is aglorious leading 
- Mm 3 oi 


Moses his Choice, 


of ourfouk into the prcfcncc of God mthis nodd, 
Epb.^,11. J»tvhtm ve have toldnefs Awddccefs^xht 
word fignifics , A Usdiiig bf the h*md .- and in 
Cdnticles 1.4.11 isfaidofC[mft,7'Atf/ beiriggs the 
Sf0itfe inte the Chambers : He brings the Ckmrby ibe 
fools of his people into the Prcfencc-Chambcr,and 
that makes the prcfencc of God fwect unto tiie 
Church: but hereafter there ftiallbcamoreglon- 
ous leading of the Saints unto God by Chrift, bon 
much more fhall the pretence of God be fwect unto 
them then i 

Sixthly, what a blefTed fecumy muft there needs 
be to the fouls of the Saints in the prefcncc of God: 
To be under the fliadow of the Almighty is a fccurc 
condition, to be hid in the fccrcts of Gods pirimc 
is a fccure condition, but to be in the glorioDS prc- 
fenceof the Almighty, as it fliall be in heaven, O 
the happy fecurity then ! Achilde when it is gotten 
into the prefencc of his father or mother,thinksitfitf 
fafc i the Saints then that fliall always be in thepie- 
fcnce of God, muft needs be in an happy fecurity. 

Laftly, hence \vi|l follow an holy boldnefs : the 
Saints of God ftiall ftand in the prefence of God 
with an holy boldnc{s,they fliall have nothing where- 
of they fliall be aflumcd : though the light of God 
iTiall lliine moft glorioufly upon them, yet it fliall 
not difcover any thing in them that fliall caufc any 
.(hameorfcarin them. Itisthepromiftof God to 
the diligent. They fhall ft and before Kings: Thofc 
that are now diligent in making their calling and 
cic(fiion furc, in providing for tlicir eternal cftate,tfats 
is the blcfling ofthem,they flial ftand before the King 
of glory, before the King of heaven with an holy 
'__ bold nefs ; 

Moses ha Choice. 


boldncis : And this is the firft thing nvhich the 
Saints (hall have in having God to be their portion^ 
The prefence of God. 


Chap. XLVI. 

The hafphefs 0ft he beatifical vijion difcovered. 

SEcondlv, they (hall have the Beiatifical 'Vifion 
of Goa, we mail be where he is^ and we fliall 
fee his face. SzysChvi^^ Fat her y I mil, that 
thofe which th$H haFt given me^ he where I am^ that 
isableffing^ butini{fa;.22.4. it is faid.^ TheyP)all 
fee his face ^ and that is more, Theyjhdll knowds they 
areknotPr^^ i Cor. 13.12. It is the promife of the 

1^ fftre in hearty that they JhaS fee God: ilohn^. 2. 
Behold^ now we are the fons ofGod^ and it doth not 
yet ap fear wha$ we fliall hey but we know^ that when 
/jeflja II appear^ wefl^aUbe like him, for we fl)dll fee 
him as he «f. It is the happinefs of the Angels that 
they behold the face of God ; fo it (hall be the 
happinefs of the Saints to behold the face of God 
in heaven : K^sfor me^I will behold thj face in righ* 
teoisfnefs^ I fhall befatisfied when I awake with thy 
likenefsy PfaLij. 1 5 .and lo we may have the help of 
divers Scnptures to fhew^ that this is the happinefs 
of the Saints. The glory of this may appear in thefe 

Firft, to fee God as the firft being of all^ or the 
principle of all good, is a moft blefled thing, to fee 
^dam the firft fathcr,or £ve the firft mofher of man- 
ldndr,or for a childeto fee his father,or mother,out 
QprnhbCc loyns abd bowels he candc^ whom he hath 

Mm 4 not 




i tf 'i i» 


Moses his Qiace. 


not fccn in many years,this is a joy and comfimi bgt 
to fee the Creator, the firft Principle of aUiiyi&K 
that mud be a great, an infinite contcntmeoCi w 
to fee him that^ath done all the good in the wodd, 
hathmuchfatisfaftioninit. Wc would rcjoycc to 
fee a man that hath been antnAtumentcodogTcat 
things in feme Gountrey, as the King of Smoi, 
or the like -, but to fee God that hath done all the 
great things in the world, what a WcfTcd joy and 
contentment will that \x1 The rational crcatoit 
does naturally dcfire to know the cau&s and prind- 
plcsof things, npothet creature looks at the princi- 
ples and caofes of things , but the rational crea- 
ture. If other creatures may have that which is 
fuitable to fenfc, they look no farther •, but a ratio- 
nal creature cannot be fatisficd in whatfoevcrlt hath» 
unlcfs it knows fomething of the principles and 
c?iufcs of the thing it hath, and when it knows the 
dufe of one thing, it would know the caufe of that, 
and nothing will quiet it till it comes to fee the 
caufe of all; and when it comes to know that, ir 
hath full contentment : ShewMtheFather^*»d^ 

Secondly, they (hall fee Godinhis'«»/>^ ; where- 
as now we undcrftand God oncly accordif^ to his 
fcveral Attributes, as the manifcftation ofthc Ik- 
finite Simple .- Firft,bcing in one way we call Power, 
in another way wccaJl Mercy and Bounty, inanr 
other way Juftice, and fo wc apprehend God ac- 
cording unto the fcveral Attributes that God hath 
manifcftcd hbifclfin^ whereas there arc not many 
things in God.but al! thofe fevcralAnributes thatwe 
apprehend divcrfly, are but one excellency in Godt 

- . »" ■ 


M o sl B s his (hke. 

as one beam of the Sun flnning throi^h a red glafs^ 
caufes a red reflexion ^ and the fame Sim (huiin 
through a blue glafs, caufes a blue reflexion ^ an 
fo the fame excellency of God fhining one way, and 
working after one maner, we call by one name 3 and 
the fame excellency of God working another way, 
we call by another name, and yet it is all* one in God^ 
and though we cannot apprehend it now, yet we 
(hall fee God in his unity aftenvard. 

Thirdly, we (hall fee God in the Trinity : though 
there be but one God, yet there are divers perfons : 
to fee how the Father begot the Son, and how the 
Spirit did proceed from the Father and the Son, 
and the difference between the proceifion of the 
Spirit, and the generation of the oon •, the fight of 
God in the myftcry of the Trinity, is a moft glo- 
rious thing. 

Founhly, we (hall fee God in his giifry, in tf^^SS* 
1 7. there is a promife, TheyJhaUfec the King in his 
kcantyy 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, \vith all his Nobles about 
him in all his glory : fo God does manifcft himfclf a 
little now, but this is not all that he docs intend : and 
for to fee God now as he does manifeft himfelf , is 
fomewhat, but to fee God in his ereateft glory that 
ever he Ihall manifeft himfelf in,, that muft be a great 

Fifthly, to fee God in his eminency 5 that iSj, they 
Aallfeehow all excellencies that are in the creature 
are eminently, contained in the abfolute perfe<f^ion 



Moses hk Choice. 

of the Divine nature ; all the good that is in the 
c£fca> i8inthecaufcs,andthegoodof thofecaafes 
in thcti: caufcs, and To at length uicy come to the fidt 
principle: Co all the good that we can IccmaUob- 
jc<^ that give content, wcraayfecallcmincndyin 
God, ana fee God in all. The latitude of tbcob- 
ic4^ of mans undaftaivlii^, is fuch, as it coa^- 
ocnds all beauty, all excellency, all truth in ir, ind 
therefore cannot be fatisficd till it fees into allj in 
God it 6ndes all united, and therefore inhimOM' 
ly it findes bkficdneis : it is eternal life to hm 

Sixthly, they Ihall fee God as he is, i ^k» 3. 1. 
now there is a great deal in that to fee God as hcis) 
and for explication of that , there arc thcfe fist 

That is firft not to fee him oncly negatively, that 

r,- 'tMjy' 

Mb^iathis Choice. 

this is by way of negation, but now in Heaven we 
fliall not fee God oncly by negation, but we fhall fee 
that pofitive excellency of God, we /hall fee him 
as he is. 

Secondly, we fee God much by relation unto other 
things 5 as when we fpeak of God, and would open 
the excellency of God, we fay, God is the King of 
Hearen and tanh, and our Father, and the Father 
of our Lord Jefus Chrift, and Creator and Go- 
vernor of all things, and thefe are but relative ex- 
preffions, and a great part of our knowledge of God 
is by way of relation •, but hereafter we fiiSl fee him 
as he is. 

Thirdly, you {hall fee God as he is,not by framing 
any reprefentations of fiim in our mindes 5 there 
iball be that immediate prefcnce of God to the 
minde, that there (hall not need be any reprefentati- 
on, that we now form in our mindes 5 as in the fenfe 
of Seeing, the objeft of the eye being abfent from it, 
there muft be a fpecics to rcprefcnt it : fo there are 
fome kinde of reprefentations of Godto our under- 
ftandings here •, but there (hall be that immediate 
union with God in the underftanding,that there (hall 
need na kinde of reprefentation of God, but we fhall 
fee him as he is, 

Founhly, we fliall (ee him, not in his cffcfts in the 
creature 5 the greateft part that we fee of God now, 
is in his effcfts, and not as he is in himfelf , we do 
not fee the face of God, but his back pans. We 
look upon the Sun, and there we fee fomewhat of 
the power of God, but it is but the effeft of Gods 

Kwer, and not Gods power it fclf*, and when we 
3k upon the world, we fee much of Gods wifdom, 





Moses hitChoiet. 

weftcthecffeaof Gods wifdom, and noichewif- 
domof Godilfelf. 

Fifthlv, we Ihall Ice God^as be is. diftiaguiflicd 
from all creatures ; here now we fee almbft nottnt^ 
of God , diftinguifbcd from created thiiigs. Sty 
what you will or God, that he is a Spirit, that be is 
a created thing, that he is wifCjOr holy,or jufl:,ormcr- 
cifuljthercisfomewhatof allthcfein the creature, 
onely he is infinitely above all, and that is by way of 
negation. Butwedoiiotrechimtnthat politivcex- 
cefiency which does difference him froni all created 
things •, but now it will be a ble0ed thing to lee God, 
as he is differenced from all created things,to fee liim 
as he is. . 

Sixthly, the Saints (hall fee the counfcls of God, 
and jill the ways of God , what have been, and 
whatfliall be to all eternity about c!ci5lion*, what 
his counfcls were about creating of things, before 
they were crcatcd,and what the workings of His coun- 
fcls were about the fcvcral ways of his providence, 
before there was any manifeftation of them in his 
creature-, and fo all his counfcls about rejctfl^ion of fo 
many thoufands of men and Angels. It is an exprcl- 
fion of S.Au^ufiiney^t iball fee the reafon why one 
is reprobate, and one elcifted ^ why one is rich, and 
one is poor : wc do not fee the reafon now, but by 
feeing God we ftiall fee all things that may make for 
our Bappinefs: we ihall know all the 4vorks that 
ever Goid did, and that ever he will do to all 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, mufl be a 
glorious /ight. It is not yet Six thoufand years 



MOSES his Choice. 

fincc God did any thing out of himfelf, and whar 
is fix thoufand years to eternity ? and if God have 
done fuch great things in Six thoufand years, what 
may God do in the next Six thoufand years, and fo 
inthe nextjwhonow cantclk A Workman doth his 
meancft works at firft, and this world is but the be- 
ginning of Gods works,and for a creature to fee what 
God ihall thiis work for ever, is an infinite bleflcd 

The feventh thing, wherein this bleflcd vifionof 
the Saints appears, is, that they fhall look upon all 
the ways and works of God, as to fee their happinefs 
conlirting in them : there is a great deal of drflc- 
rcnce in {ceing an objei^ that is excellent initsfelf, 
and to fee an objefl that is cxccllcnr, wherein confifts 
my happinefs. As in riding over a Land, one that 
is a Stranger rides over it, another that is an 
Heir ; the Stranger rides over it, and takes delight 
lofecthe Trees, and Fruit togrow^ but the Heir 
looks upon it after another maner, as the Land for 
which my Father laid ont much,and all to enrich me, 
as the Land that is mine Inheritance : fo,wcrc it that 
wc were but admitted to this glorious fighr of 
God, mcerly to have the view of God, it ^crc a 
great privilcdge to the Creature, but to fee all the 
fliine, and all that excellency that is in God, is to 
make me happy •, and all the counfcls and ways 
of God arc working for my happinefs and glo- 
ry, this is blcfiedneft indeed. There is difference 
wtwecn a Stranger looking upon the King, and 
the j^mem looking upon a King. A Stranger may 
fee Beauty and Majefty in the King •,- but tiw 
„5<«« looks upon the King, and his Beauty and 

Cap.46. ; 


M o s E s fcij Choice, 

majefty, as her own; and rothclbulsof cbc S^ms 
Ihall fee all in God as their own, to tnake them 

tl^hlilly, the blc0cdnefs of the fight of IW 
confiftsin this, that it IhiUbc a transforming light, 
Inch a fight of GoJ, as Ihall be a transforming, p«- 
fci.tin^ iight, not onely a perfeift light, but a pcricfi- 
ing, transforming figli:; Tiic light that ftiaUcomc 
fioin Goi upon the mindCf ihill pcrfc^ the mindc, 
and transform the minde into the £amclikenc&\vitb 
God: Itdiallnotbeaaiccrnoaonal fight 5 as men 
may fpeakmuchof God,aiidhavea notional \'^ 
of God \ but there is a great deal of difference b^ 
twecn the notional vifionof God, and the Dcificai 
vilion of God -, for it is not only beatifical ,bitt Dei- 
fical, for it does transform a man into the like/ids 
of God. A deformed man may fee a beauufijiot- 

Moses his Choice. 

Con, and to bdicvc upon bare tcftimony above rca- 
Ton 5 therefore hereafter God will give them this re- 
reward , -to fee things fully , and the reafon of 

Again, it (hall be fuch a light of God, aslhallbe 
without any difcourfc, or labor, but there (hall be 
the prefcnt vifion of God, at the opening of the 
eye. We arc glad if we can come lo underftand 
the creature with labor ^ but to come to underftand 
God the Creator without labor, is a great happi- 

Again, to have the (ight of God fo, as never to 
lo(c it , that addcs much to the happincis of the 
Saints : To have but one glimpfc of the face of God, 
though it were gone prclcntly, it were a great happi- 
ncfs, beyond all that the world affords, but God 
ftiallnotonelypafsby, butfhridftiU: foasthcfoul 
(hall never lofe the (ight of God, but it lliall have it 
to all eternity, and the eyes of the foul (hall be eter- 
nally opened to fee God, If a man looks upon a dc- 
lightfiU objeft, he is loth to have the eye drawn 
from it ; yT>a (hall never have your eye drawn from 

Further, in the fight of God you (hall fee all ihings 
that do any way concern your felvcsin ordering of 
you toall eternity: and this is made by fomc th^ 
ground , why it is intpoffiblc for the Saints in 
Heaven in the Icaft degree to fall there •, bccaufc 
they fliall have a continual view of God, and in 
him fee fully all cir^umftanccs.of all aftions, and 
;tf! -things that any way 60 or'lTiall concern them 
to all eternity. For there is no. falling, 01 de- 
clining from God, but it comes at firft fromfcxnc 

* error 

Cap. 46. 

'^eptr vUt< 
IK Pmi'm- 

fx:rc. -cr 

' \n<:li>iif(, 
r/} nm 

urc mji 

M o s E s ^ Choice. 

•error in the theoretical oTpra^icAl work of thcun- 
derltandmg, or in fomc incoiifideratcncfe -, but there 
cannot be the Icaft error in the mindc, or the Icaft in- 
confideratcncfs -, bccaufe the foul (liall be lb fiiUy 
taken np with the fight of God : what an infinite de- 
light muft this needs be ^ It wasthcdclircofaPhi- 
lolbphcr to fee the nature oft he Sun, though it trerc 
to be burnt by it, lie could be coittent - io if God 
(bould grant us this happinefs, Tau pyaUctm ti fee 
wf , i>i(t the fi^ht of tfHJhdll dtfiroy jou^ this were 2 
dcfircable thing j but to have a fight of God tbtis 
a perfcfting figlit, and fuch an excellent and glorioas 
fight, in which our liappinefs ftiaUconfiftrorcvff, 
how glorious muft this needs be ^ 

Laftly, to fee God inourfclves: It is an kp^- 
ncfs to fee God in the Creature, but much more to 
fccGodinourfclvcs: the chiefcft of the giorj't 

M o s E s til (^h»ke. 


Earth are but Gods foot-ftool, not his imagCj Cap.4jf. 
butthcSaintsof God arc arc his image, and this 
ihall be their happincfs, to fee the glory of God in 
thcmfclvcs. A man may delight to fee beautiful 
colours, bur yoiuakc more delighr, if you can by 
looking in a olafs fee your feh'cs bcautifu!, and fee 
thofe beautiful colours in your own clothes j but if 
we could have the glory or the Sun, and the Moon, 
and all the creatures in heaven (hining ivithin our 
bodies, that would be counted glorious indeed % but 
to fee the divine excellency, and the top of the 
divine excellency of the infinite God fhining within 
us, this wilt be a mighty happinefs. Bafe fenmal car- 
nal hearts think there is no content but in fatisfying 
thcfleib. What fwect and content have many , but 
in their eating and drinking f and their pallate is 
pleafed, and in that their other fenfes arc fatisfied, 
?nd they think this is the excellency of man : But 
takeafchoIlar,that hathbut the cxercifeofhisun- 
derftanding to findc out truths,and thofe things that 
are fuitable to the rational part, and he fees more ex- 
cellency there, then in any fcnfual thing, and he can 
fcomfcnfual deligbts.If there be fo much content to 
the minde in viewing the things here, what content 
will there be to the minde in beholding God,and his 
glor)'^ There are two reafons of content in feeing 
things;In regard of the *objeft,or in regard of the aft 
of feeing it fcIf.Lct the objeft be what it will, there is j["i"t^*,- 
delight in the aftof feeing and underftanding : Vov'fcjciit"- 
amanto undcrftand that which is evil, it gives de- i'^^jl''"*' 
light to the minde, and it is one of the perfcftions i'ilpj"'j^ 
ot God that he underftands evil as well as good, 'kSibnk- 
fo that there is content and delight in the aft f„'r°'"- 
Nn of>"- 


w.a moJ.t 
:x fine 
■b)tai ill 

.i quid vi- 
:ji,ilit mo- 
Jo cRfjrte 
^,fo„u in 
iffim -Ji- 
dcre dek' 
IfabiU r(i.- 

:im COS' 


vis ippmn- 


of feeing, though there be no delight in the objcft .• 
but when the objeift is plcafmg too. that addes much, 
to comfort and delight, there tore comen? in the fight 
of God mult be the highcft content, bccaufc there is 
the higheft aft of undcrftanding,and the highettob- 
jcft to fee that can be. 

And thus 1 have endeavored to open unto youtlic 
Tccond blcflcd thing that the Saints rtiall luvein 
Gods being their portion, thevfliall fee God. Bitted] 
are f9»r eyes, faysChrift, That jtm fee tbtfe tht»p 
■that yut feet, Mdblejfed are your ears ^t hat heard ik^t 
tMagsyttt hear : So, blefled arc the eyes of Gods 
people that do fee any tlung of God here, and hear 
any thing of God here 5 but blefPed arc the eyes tlm 
(hall fee God hereafter. That which I labor for in 
prelTing thcfc tijiings, is to take off your hearts from 
thcfethingsbclow, and that you may fee what you 
are capable of ^ and if your hearts bemad uponyoui 
fins, and you willpcrifli, youflial! knowwhatyool 
loft : mc-thinlts if men did know what they Me by 
their fin, they would caftit o£f with indignatioi^ 
and therefore when youc fin coffies and tetnpts yoK> 
&y, What,fliaU lloieaUthisfotfucha way oTBttt 


Moses his Choice, 

Chap. XLVIL 

7he tUffedttefs ef Union mth God. 

THirdly,thcy fhail have union with God.Sight 
is higher then prcfencc, and union is higher 
then fight, ^ohn 17. 2 1 . Chrirt prays to his 
Father, Thit thej may he one in us^ as tho» art in me, 
and linthee. For the opening of this union with 
God, you are to know that there is firft an union that 
God hath with all creatures in general. Secondly, 
an union that he hath with the humane nature of 
Chrift. Thirdly, the union that he hath with the 
Saints. Firft, the union that God hath with all crea- 
tures in general, and that union is twofold : An uni- 
on of dependancc*, oran union of his immcnfc pre- 
{cnce : Of depcndance, becaufe all creatures in the 
world depend upon God for their being, and conti- 
nuance of their being every moment, therefore there 
muft be an union of God with them ■, for if the union 
of dependancc were broke, evey creature would fall 
to notning. As the beams of the Sun have an union 
with the Sun, and the beams could not continue if 
they were not united to the Sun 5 (Sail the creatures 
have an union of dependancc with God, without ■ 
which they cannot continue. And then the union of 
immcnleprefcncc, that muft be, becaufe God is in 
everything, and everywhere; there is not the Icaft 
fpire of grafs or ftonc, but there is a way of 
Gods immcnfc prefcncc in that. Secondly, there is 
another kinde of union that God hath with the hu- 
mane nature ot Chrift,and that wc call an hypoftati- 
cal union : for the humane nature, and the divine na- 
N n 2 ture 


Mo s Es his Qjoke. 

cure to be united in one pcrfon,tliis is that the Saints 
and Angels of God Ihall be adoring God for to all 
ctcrnityvthativcKthercilioiddbciuchMunionbc- ^ 
twccn the Deity and the Creature, tliat if it were not 
revealed to\is in the word, it were impoflfiblc to be 
imagined by any creature. Itis a great woik of God 
to unite an immortal foul with fiich a b^ creature as 
burflcftiisinto one perfon? I do not know any one 
■workof God in creation fo great as this, andthisis 
to be admired at : but if this be fo great a work to 
unite a rational immortal foul into oncperfon, with 
acotruptibleipicceofflelhjthen to unite mans aatute 
into one perfoin with the fecond pcrfon in Timtyj 
this is a great work. 

Thirdly, there is an union of God with the Saints, 
aiidthat is in this World, or in Heaven. In the 
World , there is a fourfold union that God hath 
withthe Saints. Firft, there isan union of ihctn- 
habitation of the Spirit ^ for the Saints of God in 
this World, are the Temples of the Holy Gfaoft, 
and the Spirit of God i&faid to. dwell in them ^ and 
fothereis a glorious. union by the inhabitation of 
the Holy Ghoft in'tlicm. The fecond union that 
itheSaintsof God have in this world, is the union 
of fimiiitudci the Saints are like God here infomc 
.mealurc, they have the image of God ftamped up- 
on ihcni, God. fees his face in the Saints. The 
^brighteft glafs in the world to fliav Gods face, is the 
fouls of the Saints-, and there is not oncly fomc 
hkcncfs of God in the Saints, but thelikcnefe of 
, God in his very lile.A glals may rcprefent my image, 
'but that image hath not thatilifethatl have,: but 
thciimage of God in the Saims,; idacs not oady rt 
• ■' . '_. prefcnt 

MocES "hii Choice. 

prefcnt God , but thcjr Lave the life of God : 
thofethat are converted live the life of God, and 
by itn we are cftrangcd from the life of God: they 
work as God works, God gnderftands himfelf the 
highcft and infinite good ; and God wills himfelf 
as the higheft and iniinite good ; thefe are the 
qhief anions of Gods life. Now the Saints of 
God live this life,- they In their mcafure do here 
underAand God, as the highcftapd infinite good, 
and do will God as the highefl and infinite good. A 
third unionthattheSaints have with God, is a uni- 
on of lore ^ love is an uniting grace, and there is 
a mofl entire love between God and every Saint, 
and fo their hearts are dofe united, and mingled 
by love. 

Again,, in this life there is a myfikdUnitn^ and 
that is an union higher then any otner^ an union with 
Chrifl, being maoe members of the Son of God,and 
fo they come to have union with the Son of God, ac- 
cording to that expreflion, in i ^ohn i. 3. Tbit 
which me hsve feen and hedrd^ declare we unto y»tt^ 
thdtye alfo may have feBoivjhif with m ^ and truly 
oar ftlUwjhip is with the Father^ and with his 
Stn Jefiu Chrifi. There is a myftical union be- 
tween us and Cnrift, and fo we come to have union 
with GodtheFathcralfo, and tobe joyned to the 
Lord, we are one Spirit with him. 'Now for the 
union that the Saints have with God in Hcavcn.there 
arc many intricate notions that fome of the School- 
men have about this -, as, that the foul (ballbcturn- 
cdintothcfame/(/M.thac Godmadeitof^ and that 
thcrcfhailbcan/tfj^/iwof God into the foul v but 
we muft know there can be no union with God, 
•' Nn 3 but 





'it Ultf- 

Demn * 


mjm iici- 
«..■ ffni^ 
Bi. effa. 


:hii pr« 

Gjd can- 
ftreitor t 


Hm, Suir. 
iria. de 
XV.. Stft 


Cap. 47' 

Moses his Ch(»ce. 

but tr muft be by vemic of the mAuence of fome 
good from God -, for fpcilt of what union you will, 
God cannot in his Effcncc be tnorc prefcnt with the 
creature then he is here, but onely in regard of fome 
Hianifcftai wn, or communication of himfclf, in feme 
gift or good thing-, but certainly, there will be a won- 
dcrfnl g'orious union betivecn GoJ and the foul in 
Heaven^ and that upon tbcfc four grounds. 

Firit, there is not fuchdtftance bct^vccn God and 
the foul, but that it is capable of union with Goi. 
One would think how is it polTiblc that Godfhonld 
be lb united to ihc foul, being there is fuch an infi- 
nite dillance between God and n : but there is not 
fuch an infinite diftance between God andthclbo! 
ot man, as that there ihould not be a glorious nnioB 
between them; there is a great deal of ]U(cne6 be- 
tween God and the foul; Firft, in the fprinuii'iy, 



Mo's B t hii Chite, 


have not. Again, the foul refembles God in the in- 
finitenefi ^ the foul is not onely infinite in duration, 
but in regard of the infinitenefs of the working of it : 
and here is a mighty difference between the foul of 
man, between rational creatures, and att other crea-* 
tures : for the fenfitive creature that onely works a- 
bout fome particular thing that concerns its own pre* 
fervation> and its own good within its narrow com- 
pafs, but the objed of mans foul is univerfal, infinite: 
it is not any particular truth, that will fatisfie the un- 
derftanding, let there be never fo many truths re- 
vealed, yet the underftanding defires infinitely more^ 
if there beany truth that is not revealed, it would 
hfLv^ that* Lct."^ the fcnfe have fome particular ob- 
jed before it, fuitable to fenfe, it looks no further •, 
as if . the eye have colour, it goes no further, nor the 
cftr goes no further then found, but the underftand- p^^^^^^^ 
inghKthdeiux toail' truth r And fo few ^ttckJ*, tlie w/e^yf, 
fenfitivcireararchath no.defire of good, but onely ^"'^ "*^^ 
that which dbcs prcfcrve fenfc, but the will of m2n[^^,h^^ur 
is for good in general: and this (hews how capable 1 ?£»« /u^ 
ihcXoulisto beraifcd to fuch an excellency, as tol^^^f^jf^^ 
have communion with God : if We knew what our i/mmiW 
fouls wea capable of, wc would not think we could "^.« ^^^5^ . 
fatisfie them with fuch things as bruit beads arc fatif- riZlcrct 
fied with. Secondly, there may well be a glorious fin£mfo^ 
union between God and and the fouls of the Saints, ^^'"^^^ \ 
becaufe God ihall fee nothing but himfelf in the fouls ^lipicndd 
of the Saints: now when God (hair fee nothing h^^^,^ <^ 

pientik, in fuc multnm 'dfjfm bntlUHus. i fefifu ; nam imelkSm ahfolute continet Vc^ 
jimfubcbjeii^fMOi t^iikddtvarefot^ddfcrcifienittmiUumfcrfcflim, qukmmtu 

* Im^fifft- 

urn CQffQ^ 



Tdlkir p^jfu I ^uUtou iHa dcmtjo tfi 4n$rd Uutmiinfm tb}tHi imlkSwst Siurcx. df 

^Dij^. 6,ScA3. 

J Clai ■ 

" JitrJ 





Mot El hitCMa: 

but his own in fuch a creiture, this s a f liU gnmd 
of Gods neat and molt glorioe union>iridi'ii< a 
;wheKi ainaji cVnnes to fee in anothermoch oflwymi^ 
his htani» united to him; ThirBs:^i>t aicaf'liUb 
natur< do unite: Biing an hot tntTfaRHidnitlie ftl^ 
and.it does unite prefemly, bccaufe the fitc does findi 
Ibraetun^ of it felf thciet if there mte feme 
inpi(t<u'< 18 the brand, it would not fo fully umie : 
And.fo.hcf^ we cannot havefuU.union niizi God, 
becauC: though God fees fomewlm of -Jiis onn 
in us, yet there is. a great deal in us^ ^t ifr not 
.Oqd$ : .l^M^^'whcn we fliaU be wholly frce--fTdin 60, 
isjiid^ Qpd' ihalLfce nothing) but: l]i» own in us, 
t^t muft needs be aground of a:moft gloikws 
l]niOn< ■■ ■ . <! J ..-.iiii '■T:.:ri;-,:r i: ;;;_'".; 
Thirdly, in Heaven there Ihall be nocKiB ik 
God) blitfliaUbe fuitable to the nature ai ^ gloii- 
fied-^aint^ and Aitablcnefeisthe caufrof umon^ if 
these be not a fiiitablenels, then cannot b« 'm»a. 
There cannot be fuitablencls between God -and other 
CKatur^s -, but betiveen a glorified Saint and God, 
therelhallbean infinite riutablenefs, and therolbre 
aniniiniic glorious union. Again, there Ihall b^an 
infinite inflamed love ; here is an onion of iove, but 
in Heaven there wiB be a further desrec of love, and 
love being enflamcd, there mnftneeibea moft glo- 
rious union. 

;. H/tiily, if you coolider what the bond of con- 
.<¥^i9!lpC.tlK(bulandXMi»getbBiis, nainely;thc 
mediation of the Son, the fecond perfon of the Tri- 
nity, there muft needs bean infinite dofe and glo- 
rious union of the Saints with God. This ,v3bn 
and union with God, i^enoush to^ufethe foiilsof 




M o s E s iE^» Choice. 

Gods people to be To fatisfied, as to fay> Let all 
things be taken from mc^ it is enough •, I have fomc- 
what of Gods prefence here^ but I fhall have the 
glorious prefence and vifion of God, and union with 
God hereafter •, and though my eyes fhould never 
fee good day after, or never (ce comfortable ob- 
jeftinthe world, this is enough, I fhall fee God, 
and have full union with God: iphough there be 
a feparation between me andaU temporal comforts 
in the world, though God (hould rend this creature 
or that creature j the deareft husband, or thedeareft 
wife> or the deareft comfort in the worid^ and thofe 
things that my foul do iijoft cleave ta herefrom nie-, 
yet It is enough that God and my foul are fome- 
what united, and that God and my foul fhall have a 
glorious union hereafter. O that God wouM raife 
our hearts to thefo things, that we may know what 
is the bufinels- we have to do in the world : If 
you do not know thefe things fliall be your por- 
tion, never give fatisfadion to your ielves in the 
flefh, till your know thefe things fhall be your por* 

I 553 


1 ■ . ■ ^ 


' ■ i 

« • r ' •» « * 




^ ■ 






Chap. XLVIlIt 

> • 


NQw m conic to chc ;&Nufth tb^ 
MM mVi& (f m(, and this is more then tk 
, pti)M^ thrqc tjbuiigs. Union is the ground of 
q|(iui9i)aio%)r$40innEiuni{)n is thac which nlethiix^ 
tethp««sj»inpAipitfrf,i;i^^ tlK Saints fe^ll haw a 
glorioiB coiBmunKHi with God ^and^he Tnoi^^in 
this life tJKi^ is. a coHMAumon.that the Scnpose 
fesilks^, tM)ycl«fP.wi|:.h.l5^^^^ 

9/^i& fAt Piuhr^ ini his^ &0m ^{ms Cirifi v isd ja 
I Or. 15 .14^ Tbi c^mmuniw 0f the ff^ly Gi$i.h 
mth y4fu^ iays the Apoftle ^ ^o that there is a Allaw- 
(hip >yith the Father and; the Son^ ^d communion 
with the H(^v<jihQj[i;^ hutciertainly, kibaUbeao^* 
ther n^ancr of KomqEHuiion th^t the SaintSr(haU fame 
wi(h God in the world to come. Now this commih 
nion> itftandseitherinregardof the workof God| 
upon and towards the Saints, or the work of the 
Saints upon and towards God ^ for communion is 
on both fides> and that in thefe four things : Fi^ 
in the delight they have one in another. Secondly, in 
wifliing all good to one another. Thirdly, in the 
communication of themfelves one to another. 
Fogr^hly, in the blefTed familiar converfe that they 
liave one with another. 

Firft, communion confifts in the delight they have 
in one another : There is a full , a&ual , munalj 
everlafting delight between God and the Saintsin 
heaven: Firft, there is a delight : Secondly^ foil: 


.a- ' .i ■ ^ 


. A 

M o s fi s hit Choice. 


Thirdly, aftual : Fourthly, mutual : Fifthly, ever- Cap.48. 

Firft, there is a delight: God here re Joyces in 
them, the Scripture fays. He rejoyfcs in the ha^ita^ 
ble farts of the edrth^and his delight is ipith thefom 
ofmen^ Pr^i/.S. 3 1 . why docs God delight in the ha- 
bitable parts of the earth i there are other glorious 
works of God that arc not in the habitable parts of 
the world ^ but God delights in the habitable parts 
of the world, becaufc tnerc are rational creatures 
there •, but he hath more delight in his Church in 
this world, then in any other part of the habitable 
parts of the world 5 as lfa.19.2^. ^ffj^ i^^he work 
0/ Gods bands, bnt Ifrdelis his inheritance 5. but there 
will be a delight far higher : The delight that God 
hath in heaven it felf, is in regard of the Saints that 
are there, without which heaven were not heaven. 
Firft, it is delight in their perfons, God takes infi- 
nite delight and content in the perfons of the Saints ^ 
howfoever their perfons are mean here, yet as they 
fliall be hereafter,God will take an infinite delight in 
them. Secondly, he delights in conferring bleffcd- 
nefs upon his people ^ there is much delisht in the 
communication of good, as well as in tne enjoy- 
ment of it : what good hath a man who hath a great 
cftate more then another, but that he may commu- 

Ifticatemore good then another. Thirdly, he 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 plcafure in it, his foul is fatisfiedin 

the glory that he fees upon his own people, and that 





Cap. 48. 

Moses his Ch<ke. 

becaufchc loves them: The former aro&6rom4he 
plcafutc in hirafclf in the "aft of communicating ( 
this from the love re his people, to fpe their good. 
Fourthly, God delights ia their prcfcnce to hare 
thcth with him, and by him, as the Father delights 
in^heprcfenccof his Children to have them round 
abom him. Fifthly, God delights ia their lore, 
that be hath thcfe creMurcs to love: as a man de- 
lights to have love from others ^ What pleafure 
could a man have in all the world, if none loved him^ 
If hcfbould live in a Family or Town, and none 
loved him, he could have no pleafure in his life; 
but if a man live where he is loved, it makes up a 
great many wants, foGod is not contented in spy 
thing elfc he hath to delight himfelf in, but thit 
which muft make up all, in that he hath his people to 
love him. Sixthly, God delights the more in his own 
glory, becaufc his Saints arc partakers of it 5 it is fo 
much the more fweet unto him, becaufc they have 
a flwrein it^ thus it is between entire friends, who 
have intimate communion one with another, their 
own happinefs pleafes them the more, becaufc the 
other hath a part in it. 

Secondly, it is a full delight that God takes in his 
people : It is faid of his people in this world, in Zefh. 
17. 3. he will rejoycc over them with joy and with 
fingingi thedcligm that God hath with his people 
in Heaven muft needs be full: Firftjinrcgard oftbc 
near relation that his people have to -his Son, and 
becaufc he takes fuch infinite delight in the Son -, and 
they being one with him, thence flows that full dc-_ 
light. Secondly, becaufc he ftiall fee fo much of his 
own Image; now that is infinitely dclightfnl) 

,.— -« 4JMII 

Moses his Choice. 


that is the rcafon why the father or mother does de- 
light in their children, becaufe they fee themfelves 
inthend: fo God ihall fee himfelf in his people, and 
that will caufe full delight. Thirdly, becaufe of the 
glorious works of God upon the fouls of his people, 
becaufe he fhall fee his own handy- work to be fo 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 perfeft, then his delight is full and per- 
fed. Now the great work of God is in the glo- 
ry of the Saints: God loves to look back to the 
treatures, therefore when he had made the world, 
•he looked upon what he had made, and faw it was 
good : As a workman when he hath brought his 
work to fome perfcdion, he'will look upon it : Now 
when God (hall fee what he hath done,in raifing fuch 
a poor worm to fuch high excellency , God will 
take full delight in viewing this full work he hath 
done. And this is more then all the former ^ for be- 
fides the delight in the aft of communication and 
delight, becaufe of thejove to thofe to whom good 
is communicated : This is the delight in his own 
work, done in the beholding the beauty and glory 
of it. Fourthly, the delight of God muft be full, 
becaufe in them God attains his higheft end, the 
higheft end of his greatcft defign, the higheft end 
of his dcepcft councels, the higheft end of his moft 
lorious work : It is a great delight to a man when 
e goes about a work, if he have his end 5 though 
a naan have fome benefit by his work , yet if 
{he be croft in his laft end , all his joy is taken 
I away} and this is the. evil of fin, fin feeks to 
I ' crofs 


Cap. 48. 




Moses hit Choice. 

crofs God in his highcft end that he aims at, but tlw ' 
Saints in heaven ihall give God his full end: Goi 
Ihali have the higheft end that he did aim ar, be . 
fliall fee it accorapliflicd and fulfilled in them? now 
thofc objects in which Gods highcft end is fulfilled, 
he muft needs take delight in, and that fhall be in 
the Saints. Again, the dcUghc of God muft bcfiill, 
bccaufe God nath no otnct objedt, but rational 
creatures. Angels and Saints to let out his delight 
tO} if God docs cake any delight in any creature 
here, it is in order to the Angels and the Saints : 
Now when God hath no other objcft to himfelf,and 
his Son, and his Spirit, tolet out his delight unto, 
but the raticmal Creatures, Saints and Angels, joyn- 
ed in cmc (for the Lord Chrift Ihail be the /leadof 
the Saints and Angels) furcly his delight in them 
fliall be full. 

Thirdly, this delight iliall be a^ual, andthatis 
neccffary to communion ; for though there be de- 
light, yet if it fhould lie dead in the habits, there is 
no communion : If two friends have habitual dcl^bt 
■one in another, they are not f^jd to have communion, 
but when it is ai5iual, fo this delight fliall be aftual-, 
the nature of delight is to be lively and active, even 
in us, thoughitbcbutan aftc^tion inuS; but God 
beingapurc ad, there will be an infinite a&mtyin 
his delight, and it is always vigorous andfrefli, fo 
as God fliall make the fouls of his people to be (en- 
fibleof theaSivityof his delight. Fourthly, th^ 
delight fhall be mutual, it fliall be on the Saints parr, 
as well as on Gods part. As God delights in the 
pcrfonsof the Saints, fo they delight in Godhkn-' 
fclf, not in that they receive from God, but tbri* 

greeted delight is in the being of God himfelf *, and Cap.48 
as God ddights in their glory, fo they do delight in 
all the glory of God^ in eflcntial gloty that they fee 
in God, and in all the glory that is rcAc&cd upon 
God by his creatures 5 and they delight in his pre- 
tence in being with hinij and in his love, and in that 
they can gire any glory to him ^ thev delight in all 
they have, more becaufe God hath glory by it, then 
in that themfclves are bleffedinit. And it is full 
like wife *, the delight of the 9^ts of God is full, as 
well as the delight of God in me Saints is full ^ and 
that for the very fame grounds that the delight of 
God in them is full ^ namely. The fulnefs of Gods 
delight in them is their relation to Chrift^ fo the 
ground of their full delight in God is, becaufe God 
IS tke Fdiher of the Lord ^ ejus drifts and becaufe 
they fee their bkene(s in God ^ what ever excellency 
they have in themfelves, they fee it to be infinitely 
in God ; and as God delights in them, becaufe of 
his works he fees in them, fb the Saints fhall fee all 
the good that ever they have done, does redound to 
the ^ory of God ^ howfbever, the works of Gods 
people for the prefent feem to be mean, yet it fl^all 
appear, all the gracious works of the people of God 
iliall be the moft glorious things in the world : For 
God ihall own them for the fetting out of his glory, 
as the greateft thmgs in the world ^ and this fhouid 
be an infinite encouragement to us, to be abundant 
ingood works, becaufe God will glorific our good 
works : and as the fdoets of the delight of God 
in the Saints is>becaufe God atta'ms his end in them, 
iiew full muft the delight of the Saints in God be> 
becutfe the Saints do attain their end in God, the 



Moses his Choice. 


cndof all. their thoughts, aad ways, and perfor- 
mances f and they flull have no other objcfl to J« 
out their ddight to, butondyGod: here, though 
wehavefofflcgracc, yetthefercamis divided, wc 
letoutfomucntoonecrcflntre, andfomuch to an- 
other ; the children fo much to the Parens, and 
the Patents To much to the childreB^ and husband 
fomuch tothcwife, and the ivift fo much rorfie 
husbandi and fo much to our fricnds,that theftteam 
we let out to God i^At little : but when alt the <!► 
light that welctout'la the crcatune^AuU telihi 
away, and GodAiallbethet)nclyobjeA.6ft)iffd£' 
light, tbcnour delight muft be full. . . - ' \ 

And as this delight is mutual, foat JhsUbe caih 
tinual : for bcingwithdrawniit)iaall other ohjtt&&, 
it will work upon that, both of tBcm, Gods dcfigbt 
in the Saints, and the delight of the Saints m God, 
(hall be for ever : the Saints iball be an eternal es- 
ccllency, in which God fball delight^ and Godik^ 
be an eternal excellency in which they delight, they 
(lull be always keeping thatfcatl of the LM»b, Wc 
rcadof ^A^/ifrw.hckeptaglorioas&aft, andtfae 
glorioufnefs of it is fet forth by the 'continuance of 
it, Efiher i . 4,5. it is obfervablc, the difference be- 
t^vcen the fea(t that he made withhis Nobles, and 
the fcalt that he made with, the common people, and 
that maylivclyfet outthe.diifeenicibrtlipgodd- 
nefs of God that he lets out to hisomipcotiie, itiA 
that he lets out to other common people. ^ he made 
afeaftofahundicd arid fouifcore days, ^a his No- 
bles, and but fcven d^s to; the ' common ^o^d^i 
fowhen God comes to make a feaft of jdy.tobii 
people, it (hall be everlafting.- "Men in tbc'tot^ 

ly re 

M o s E s ^ii Choice. 

have (bme content^ but it is but for a little time ; 
but the comfort and joy that is to be between God 
and the Saints in Heaven^ is to be eternal, becaufe 
it is fuch a feaft as is made to his Nobles^ and to 
ihew the riches of his glorious Kingdom^and the ho- 
nor of hisMajefty. 

Secondly> in communion there is a mutual wifli- 
ing and willing of good to one another^ now God 
ihall will all good to the Saints, and theywiOi all 
good to God : It is true, that God from aU eternity 
did will all good unto his people, but here his 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 veflels fit to 
receive .good ^ the bodies and fouls either of the 
3aints octhe wicked being united after the refutre^ti- 
on,they fliall be veiTels infinitely enlarged, capable of 
abundantly more then they are tiere^and then to have 
God will good to them, is far better then to have 
good willed to them here : The men of the world 
would fain have good here, while their hearts are 
narrow, and they cannot receive much from God . 
but the Saints look for good hereafter, when their 
hearts (hall be enlarged •, when as the wicked, when 
their fouls ihall be enlarged, they (hall have nothing 
but mifery. There is a twofold love, when one 
(hall willoncly good to himfclf by another^ or will 
good to another -, now the love ot good will is moft 
glorious in God, and it is mutual ^ God (hall will 
bis good to the creature, and the Saints (faall ivill all 
goM to God : What good can they will to God i 

Oo It 

I ?6i 

Amor bene 








Ic is true, tkcve can he na adduion to cbcs cfim- 
cial goodnefs c^ God, but they can \nU thu this 
his goodnefs be honored and praifed y and tUs 
fhall be in the blefled communion between God 
and his Saints in the mutual working of tbeir 

Thirdly, in communion, there is the conmiunica- 
tionofwhat one have unto another^ where there is 
right communion, there is a communication on both 
parts ^ if on receive good, and the other do not kbor 
to communicate, it is not communion . Now there 
is a glorious communication on Gods pan : firil> 
immediate : Sccondly,full : Thirdly,frec : Fourthly, 
everlafting. Brft , immediate ^ wnereas here God 
communicates hioifelf through creatures,or through 
ordinances, there arc conduits of conveyance ^ tor 
there is fuch diftance between God and us, that we 
cannm exped that immediate conveyance c^ Gods 
goodne^, and o£ himfelf to us here, as we flia)l have 
in heaven. 

Secondly, the fulnefs of Gods communication : 
Suppofe that God fhould draw out all that beau- 
ty, fweetnefs , goodnefs , and power that he hath 
communicated in all creatures in the world, and 
bring the quintcffence of all, and communicate that 
unto the foul of one Saint, certainly it would not 
ferve the turn, for the happinefs of one Saint, theft 
muft be a greater communication : But conceive, 
if we fee one creature have fo much power in it by 
its influence upon the dunghil. as to produce fucn 
a glorious creature as life, which is the moft glo- 
rious thing that ever God did make. Saint A$h 
^nfimc (ays^ rkert is wwi gl$ry im the life ^s 



Mos B t 


fikj then m the Sim m the Fimument : Now if the 
Sun have fuch power to produce life from a piece of 
dirt, wlitt power (hall the influence of an infinite 
God hatre upon a glorified foul •r No marvel though 
the Scripture fays, ThM eye hath mtfceny neither eitr 
hsth hedrd^ neither huthit entred int$ the heart $f 
nun^t0 C0nceive what GedhMth frefuredfer them that 
love him. 

Thirdly, it is free, as free as the Sun lets out its 
beams : It is natural to a good thing to communi- 
cate, much more for goodne(s it (elf : certainly,God 
being goodnefs in the abftra A, his communication 
muft needs be fi:ee. 

Fourthly, it is evcrlafting ; the Icttine out of him- 
fi:lfto the Saints, (hall prdferve their ftrength, that 
he may let out hlmCelfunto them^ as if tmrewere 
that power in feme excelienc liquor that is let out 
into a vcifel, not onely to fweeten it, but pereetually 
to prcfcrve it, that it may be letting out it felf into 
it^ fo God does evetla(tingly in communicating 
himfelf unto hispeojple, prcfenre them that he may 
conununicate himfelt. And then the Saints of God 
do conununicate to God in the fame way that God 
does to them. They are always wodhipping God 
immediately, noc through ordinances ^ as they 
(hall not receive any thing of God through ordi- 
nances, fo they (hall not'worfliip God through 
ordinances ^ but as they receive immediately , fo 
they (hall wor(hip God immediately , and their 
communication (hall be full : but as th^ can* 
not will any eifential good to God, fo they can- 
not communicate any e(fenttal good, but they (hall 
cominunicace themfdves y and all that they are 

. . Oo a or] 




Cap. 48. 

M o s fi s his Choice, 

or have to God -, or if they were able to make a thou- 
fand worlds, they woulcl makethcm all for the ^ 
ry of God ^ but becaufe that is beyond the power 
of any creature, therefore they communicate thein- 
felves, and all that they are, ot have> or can do to 
God: as a drop of water is let out into an infinite 
Ocean, fo thev are let out unto God, as into an infi- 
nite Ocean: And'then the communication^ is free, 
having the divine nature made perfe^ in them, that 
do flow to God, when they fee his divine nature : and 
this communication (hall be everlafting^ God letting 
> out himfelf to them^ and they letting out themfelres 
to God : This is the reward of the Righteous, and 
this is that which Jdofes had an eye unto, and all 
Gods people that have an eye beyond the vstH, be- 
hold it with infinite foul-fatisfadion. 
' Founhly, in communion with God, there is a fa- 
miliar converfc between God and the Saints : And 
herein are thefe particulars : 

Firft, God manifcfting hhnfelf in a fuitable way 
to the conditjpns of his people, fo as it were con- 
defcending to their condition, that though his Ma- 
jc&y be infinite, yet it fliall no way be a terror unto 
them : Here if a Saint of God fees but an Angel, he 
is amazed J but becaufe God would have his people 
enjoy holy familiaritv with himfelf , therefore he 
wUlmaniteft himfelt fo, as though there be an in- 
finite glory, yet there fhall be no amazement ^ but 
that they fhall be able familiarly- to convafe with 
him, as one friend does with another- The Scri- 
pture fpeaks of the familiar converfe that God hatlx 
with his people here, that they are called fiicnds: 
K^braham was called Thefnend^fGid, and the 

M'o s E s his Choice, 

Difciplcs were called fricnc/s', but hereafter the 
Fricndfliip (hall be much more full and fwcet-,^*^ 
Ihall have his defire, O that tit^-terror ofGednMy not 
fall upon me : Here when God fpake by himfdf, 
many of the deareftofhis Saints have beenafraidj 
but when we come to be made partakers of this blcf- 
fed Rccompencc of reward, all fuch fear (hall be 
done away. 

Again, another thing in familiar converfe, is the 
nutual opening of themfelves one to another 5 much 
Lsfaid of Gods opening of himfclf to^his people 
here, Pfal.z^.i/^. Prov.^.^z. i Or.i.itf.^flAB 15. 
15. and that is the reafon why they are brought in- 
to the Chamber fpokcn of in Cairt. i .4. becaufc their 
fecrctsarc difcovcred-, as they faid to the King of 
fifdih^ concerning the Prophet, Tke Profhet that 
a in ifrael^ does reveal what foever thoitdoejl in thy 
Ud-chdmher^ bccaufe in them Kings reveal their 
fecrets : The myftcries of the Kingdom are reveal- 
ed to the Saints here, much more in heaven, there 
are many fccret things that God hath to tell his 
people, when they come to have familiarity with 
him. When aman comes to awoman aftrangcr, 
he does not tell her his fecrets ; but when (he is mar- 
ryed to him, then he tells her his fecrets-, (b in 
heaven , God will reveal his fecrets , and they 
flball not onely fee his face , but they ihall fee 
Gods heart. And they (hall open their hearts to 
God, for they (hall have nothing in their hearts 
chat they (hall bcafhamcd of. As the Sun-flower, 
when the Sun(hines, the flower is open, but when 
the Sun is down, tt (buts : So here when- 'Gods 
'ace ifaincs , their licacts arc open to God, 
' Oo 3 But_ 



Moses his Ckake. 

but often they lofe the Ihine of Gods fiice, 
but in Heaven Gods ihine ftiiU be alw^ upon 
them, and their heans ihall always be open to 

Again.in contcrfe there is difcourfing otK with an- 
other, it is much here, iCcr.6.i6. ImBdwiln 
thtm^ ApdivMlJc in them : walks of friends are (be 
difcourfe, in Ctnticles 7. 5. Tie Kin^ it itU 
in the GdUeriei : Galleries are made for <on- 
verfc, and walking-, fo the Church is complied 
to the Galleries in which Chrift is held : There 
is comrerfe with God here, but much mote in 

And then in familiarity there is abundance of 
delight, notonely in one another, but in reccinng 
one from another ; when men do coovede, they 
delight in being receiving, and being ufcftA to 
oneonothefi fo God will re Joyce in any thing that 
they fhall be able to give him, asthey 4all rqoyce 
in what God does give them. And the gioundof 
all, is bccaufc they live the fame life of God; as 
now there cannot be a converfe between |^nts and 
beads, bccaufc they do not live the fame life ^ but 
between one bcaft and another, there may be con- 
verfe, becaufe they Hve the fame life-, and fo there 
cannot be convcrft bct^vcen beafts and nten , bc- 
caufc they do not live the fame life ^ nor bctweea 
God and man, unlets tfacy live the fame life -, but 
there Ihall be a glorioajs liii: hereafter, fitting the 
fouls of the Saints forcomrcrle with GckI : no oca- 
tute is capi^lc of convttfc with God, but the ra- 
tional acatute, becanfe no creatuie can lire the life 
of God, butthetadonalasauK: and thcgrounl 


Moses hit Choke. 


the convcrfc that the Saints have with God, is from 
the near familiarity that God hath with Chrift, 
Z-vh.i^.j. K^vfAh, Smrd, ^g^nft my Shtf- 
herd , and AgMtitJi the man thtt is myfeUatv^ it is 
the voice of God concerning Chrift-; now becaufe 
there is this familiarity between Chrift and his Fa- 
■ ther J this is the ground why the Father hath fuch a 
fwect familiar convcrfc with the Saints. And from 
all this communion that is between the Saints of 
God> aodGodhimfelf^ hence it is that the Saints 
are carried to God, as the univerfal latitude of good; 
it is as natural for the will to will good in general, as 
it is for the fire to bum, or for the Sun to Oiine ^ but 
here is thcmiftakc, feme miftake good, ihey will 
good in general, but they look for good in this crea- 
ture and that creature, orinthisluftcH'thatluft: but 
here is thehappincfs of the Saints ^ as it is natural 
for their wills to will good, fo it fhall be as natural 
for their wills to will God as an univerlal good ! 
this is the blcfTed communion that the Saints flail 
hare with God , and this is the accoin|diniment 
and iifue of all the communion we have with God 


Oo 4 


M o s B s his Choice^ 

Ch a p. XLIX. 

Thebapfinefs $f the Stittts m ttitir Stixmon-^ Gtiy 
and their perfe£fK^in him. 


He fifth tiling in the Saints having God lobc 

ion, \s fruition of God, cn)oymcnt 

of God : Gods people (hall not onclybein 

hisf re/fwce, and/f e htm, and have uniort withlwn; 
and eommmion with him,but they (hall havc/r»;>i« 
and enjoyment of him : The fr»itio» of God coa- 
fifts in thcfc four things. 

The firftis. The refleft aft of thcfoul, whereby it 
comes to know what it hath; ithath a God, andit 
kno^vsit, byawileftaifi; and upon this it is, tAar 
there is no creature can be faid to enjoy a thing pro- 
perly, but the rational creature ^ the bcafts and 
plants have many things communicated to them, 
but they have no refledl z&. to know what they have, 
this is proper to the rational creature. If one have 
never fo great a good, if he were ignorant of it, 
and did not know it, he could not be £aid to enjoy 
it; As one that hath an inheritance given him, •& 
he knows not of it, he is far enough from the en- 
joyment of it. This will adde much to the happi- 
nefsof Godspcoplc, they ihall be filled withhap- 
pincfs and glory, fiUed with God, and they ihall 
know all their happinefs:Thcrc are many excellencies 
that other creatures havc,but they know not of their 
excellency 5 and many of Gods people have abun- 
dance of mercy from God , God commumcates 
much to them here, but they cannot be faid pro- 
perly to enjoy it, becaufcthey donot know itj but 



Moses his Choice. 

time will come^ though God lets out himfclf fully, 
yet he fhall let out himftlf no further then we (hall 
know him. 

Secondly, there is in fruition the having ufe of all ^ 
if a man be never fo rich, and have never fo great 
poflclfions , if he have not the actual ufe of what 
Jie hath, he cannot be faid to enjoy them 5 a man 
may have right to a thing, and yet for the prefent 
not enjoy the u(e of it. But now the people of God, 
as they mall have God to be their portion, fo they 
(hall enjoy God fully, to have what ufe they will of 
all the Attributes or God, and all that is in God : 
And this is an infinite good and happinefs to the 
people of God, that they (hall have as much ufe of 
Gods infinite wifdom, of the infinite power of God, 
and of the infinite mercy of God as they will ; ahd 
they cannot will it fo foon, but they (hall have it, 
nor fo eafily, as they may enjoy it : Then we do 
enjoy the benefit of friend(hip , when one friend 
fays to another. Make ufe of all I have as your own, 
as you will : So God (hall come to his people, and 
bid them make ufe of all his riches, and glory, and 
excellency as they will : Hence it is, that God is not 
oncly the happinefs of his Saints, caufally or effirdu- 
ally, but he is formally the happinefs of the Saints : 
He is not caufally the happinefs of the Saints 5 that 
is. That he ihould caufe (ome good to come from 
him to the Saints 5 but he is formally the happinefe 
of the Saints, becaufe they have God himfelf to.en- 
joy, and have the ufe of himfelf. The Sun is cau- 
fally great good to the world, itcaufeth the herbs 
ana plants to grow 5 but it is not formally the 
good of the creature here below: But God is not 
^ onely 








dc Tripl. 
Gen. Bon. 


Moses Us Choice. 


qo4is(ttC«S (obi(Ml«i HiitaUK'ljWMft ihv.tliq' 
^re capable of. 

Th vhiid ttiiiig is fmiwn^ tQ bxK ibe ftnct apd 
comfortpt 4ltWV'< iloule, prcUt nedqaoi en- 
joy that wc hay;. If a two (hoid4 h^Tc tbc Ofe of 
hjs ^4.tc, ^d mctt, and <lt'nk>: if he li«iv« not tic 
fmtft s(nd cvrqfprt (S it, h; i^nnot be bid to aum 
it} bvcwhmtkviVo^.itlctmt, that d%(<wa 
feivAblcof itt ({ko be ■»<l^ t>' 0ti4 taenjoy it : fiM 
hlwfc ii is, tl);t« Qqi, isCtKl to sire all tWg» tvw 
lictjiy tocDiJiliif, I 7u«.(!.i7. Toetc is. aft acww 
can give us to «i»oy anothct v anothei nay gin; > 
n^nfiKband filch wi^S) inwbich maybeoimqit, 
bvi:h9C4pw)tgiv«luincQnfi)rtintbe thing, itmi 
hcQodthat ^^ giye ip, enjoy t no cFcanix can 
piOffiiY give; th; ^joyment q( anocbci ,,becaiil( 
thoi^i) it gins the Wpg, it canooi give tiw con^ 
with it, bqt Go4 gives the ^hiog , and he gna 
the. comfort with it> aind Q> a man is faid to cg- 

{<ourth)y, it is fuchanqnjWgKnt, as tfach«nitg 
of if dpcsjeifcA that whiiqh i)es enjoy it, and by 
that v^e <baU ivdetftaacl the dif&tencc between 
otbct cieatures ;vtaii>i«g to their end, and the ratlor 
i^^cre-itMre ^(ttaining his end; the ether ctcatviej, 
lyfethey 4ttivn their end they Mrifl),, to a& tjiey 
qvmx Ik Eiid no enjpy tbeii; end; the plants and 
beaAs chat God harh made for the nft olmuii vAm 
|n!!Wconns.taha,vc the uli of then), thenthgycoae: 
Whp'ethqitead, bun theydpnpf enjoy theitend,, 
Ufliiai((t!mhiivii)g,thtir<jid,ilicyajedefttay«i,i bat 
the:r;ti<{i)jit:c¥il|un,whiBn he cooes toMve bw cnd» 


Moses hisChwe, 


then he comes to have the bigheft perfe^n^ and 
fo he may be faid to enjoy it, becaufe when he comes 
to have his end, he is made the more perfect ^ fo 
take thefe four together, and you may know what 
I mean by fruition of God : and that is the fifth par- 

6. The fixth particular, in having God to be their 
portion, is tlie Refi that tne foul hath in God : The 
term of all motion is reft, every thing that moves, 
moves that it may have reft : Now here in this world 
the creature is altogether in motion, and cfpecially 
man, bccauic he is not here in his proper place ^ eve- 
ry thing moves to its center,till it comes to its place, 
P/4/.J8. 10. iMy hem fantctb^ the word in the 
Original fignifies,fuch a kinde of moticxi^running up 
and down^ as Merchants run up and <lown> fcom one 
Couatrey to another •, and it is ohfervable, there 
is the two laft radical letters double ^ atulthat is to 
note^ That it is more then an ordinary ftirring and 
motion of the fpirit, becaufe it is not come to its 
reft ; but when the foul comes to the term unto 
which it moves, then it comes to have reft. God 
hath let out good thmgs to other creatures, and .they 
never return back again dire^ly to him •, but me 
good that God lets out to mankindc, and to his peo- 
ple, it returns back again to God : The Saints are 
made by God, ^d they come and return to the 'firft 
fountain from whence they came , whereas other 
creatures do not: As the wicked, they come from 
God, but do not return to God again as their reft : 
And therefore it isan expreffion oi^erimj^ Thofe 
dbatlbcL onely after the (atisfying of their fenfes, 
they ^out&om God like wito riveis'that run fK>m 
1 the 

dp. 49. 




Moses his Choice. 

Cap.4>| the fountain , but thcrys norcgrcfs of them, they 
do not return back again-, but the godly come from 
God, and have their returns back again unto God, 
unto their fountain, there to reft, and co have their 
happincfs, PJAl.ii.^.Thewickedrvulk en e-verjju/e- 
the wicked move up and down in a circle, but nc?ct 
unto the center, oncly keep their round from one 
creature to another, but never have anydircdmo- 
tion unto God, to come to him as their center, itid 
fo to findc true rcit in him : Return^ O myffi»t, ««« 
thjreft, P/4/. 116.7. The word tranflatcd Re^^ a 
in the plural number, Return^ my foul^ unt$ tti 
refis : God is the reft of the fouls of the Saints. 
Reft and gloiy fcldom meets in this world? tbcy 
who arc in glory have not the quictcft lift:, and thty 
who have molt reft, arc furthcft off from bemggJo- 
hous: i^Mj^^rj condition likes fome, Cen.af^.iaf 

Moses his Choice. 

tothccarthjit caufcth earthquakes, it moves thete 
with that violcncejthat it ibakes the whole earth,that 
it may come to its proper place, becaufe it hath no 
other good but that. Then I would reafon thus 5 If 
thofe creatures that have no other good, but onely 
to be in their proper place, if they be out, to get that 
good fhall move with fuch violence-,then confadcring 
what a good mans foul is capable of, if he have not 
obtained that good, with what violence (liould he 
move^ how ihould the kingdom of heaven fuffer vio- 
lence i how fliould we work toward God, who is 
our proper place and center, in whom is fo much 
;ood i But there are other creatures that have an 
ligher good then being in their placed as the plants 
have a Vegetative place, and therefore they grow to 
it^and if they have attained that there, they reft-, then 
the fenfitive creature hath an higher good, and that 
moves till it hath got its end •, namely, to all things 
that are agreeable to fenfe, and they go no further. 
The rational creature looks to that wmch is fuitable 
to reafon . And where there is grace, grace looks to 
attain that which is the proper perf eftion of the life 
of grace, and there it rcfts^d never clfe ; Therefore 
it is the cxpreffion of an Ancient : O Lord, thou haft 
made us tor thee, and our heans are unquiet till 
they come to enjoy thee 5 and when the foul comes 
to reft in God , that^ is glorious , and that is the 
Saints happinefs to attain the end of their motion^ 
and the more dorious is the reft, when the end 
is attained: and the glory of the end may be dif- 
covcrcd much , by the glory of the means 
tfeat tend to it: As if a man will beftow a great 
dcsd of Coft and Chaiges to get his Health, 



Uy C^ i»- ^ 
quictum eft 
cor noflrum 
dor.cc vc* 
nidt dd te. 


Lp. 49- then he accounts health \vorth all thoTe chaige% and 
the greater charges arc hid out for health> argues 
his greater efteem of it ^ andfoif a man be atgreat 
charge 2d>out a Voyage, it is becaufc he accounts 
much of the excellency of the end of his Voyage : 
and if this be fo> how excellent is the end oi Gods 
people, if wc confider the mod glorious means that 
arc ufed to attain this end and reft 1 as namely, the 
ivork of God in fending the fecond per Con in thelii- 
nity to take nuns nature upon him-, and all the woiks 
of God in Eledion, in Redemption, in Adoption, in 
Juftification, in SaiiAi6cation ^ yea, all the worb 
of God in creation, inprovidence, the defignii^ tix 
Holy Ghoft to that office he is defigned to, and all 
the Ordinances of God % look what precioufiiefi h 
in all thcfe works of God and means> it icts out un- 
to us the precioufne(s,and excellency, and glory that 
there is in the laft end, whereunto Gods people (hall 
attain, and that reft they (hall have. 

The feventh and laft thing in having God robe 
their portion, is the enjoyment ff themfelvcsinffii/: 
as thqr Aiall enjoy G$d, and God in themfelves ; fo 
they mail enjoy themfelves in God, livii^ in God 
continually: the fifli does not more truly five in the 
water, and move in the water, then the fouls of the 
Saints (hall live in God, and move in God: CcL j. j. 
•Tour life is hid mth Chrifi in God : the life of Saints 
here is an hidden life, audit is hidden in God, but 
then it fliall be a revealed life, and revealed in God, 
and enjoyed in God. Hence is that Phrafc, Setter 
imojour mafiersjoj ) that enters not into jon, but yi* 
mnft enter int4 it : it is yout msfiersjoy^ notoody 
that joy that your xnaAcr gives, but the (amc)oy 
^^^ y)ur 


Moses hit Choice, 


your maAcr hath, that you (hall enter into andlrvc 
in. Ic is faid of Saint ^cf^»^ in Rtv. i. that he was 
on the Lords day in the Spirit •, it is not (aid that the 
Spirit was in him, but it is faid, he u-as in the Spi- 
rit ; 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 Godinthem, but they in 
God, as a drop of water in the Sea, fwallowed up in 
it. Put a drop of wine into the Sea^ it is changed 
into the nature of the Sea ^ andfo though we can- 
not be changed into the Divine Nature, yet we (hall 
be fwallowed up in God,{b as wc (hal not any further 
minde our felves, our own sood as a created thing, 
nor our felves as creatures, but altc^ether God : our 
mindes (hall be fo wholly upon Goa^ as if they were 
wholly tm^ycd of any created good, and had no* 
thing to do but with an incrcated good 5 it (hall not 
will any thing to it felf, nm to any other creature,but 
all to God, and fo wholly taken upon \wh God, and 
upon thai ground, becaufe they have that likenefs 
unto God, and panake of the Divine Nature : Here 
we do good toothers, becaufe of their likenefs to 
our felves ; But the Saints (hall will all good to God, 
not becaufe God is like them, but becaufe they are 
like to God, (b that they (ball love themfelves for 

There are three degrees of love to Qbdy lovii^ 
of God for owr felves y and loving God for himfelf^ 
and loving our felves fer C$d : the one is bnt a m- 
turalXovt^ thefccondisa^r-iwi»rlove, the third is 
a love of^ the glmjiid Saints : Firfiy to love God 
for $Hr felves^ fo an hypocrite may love God, be- 
caufe he hath gitts and m')ny bleflings from God, 





Tiw dif- 
covery of 

our Uve ■ 
to God* 


Moses his Ghpice. 

how dif- 

Cap. 49-1 this is but a natural love . But grdce goes futthcr then 
nature, that is to love God for himlelf ^ though wc 
(hould never have any thing, yet if we be gracious^ 
we love God (or himfelf: but the glorified Saints 
go further then grace , and that is to k>ve themfclves 
for God, whereas heretofore we did oncly love God 
for 0ur [elves y or for himfelf^ now we come to loyc 
our felves for Gcd .- and in this kinde of love of 
God, and enjoyment of our felves in him, theCoui 
(liall be ravifhecl.with God, and be in a kinde of ex- 
tafie eternally. 

Now there is a twofold extafie,one that is through 
the weaknefs of the inferior faculties of the foiu-, 
when the minde of a man is taken up about an high 
ob jed feriouily , the other faculties being weaktAcy 
fail, and fo men come to be in a trance andextafie; 
many have had great joy, that they have even dyed 
with k •, the heart hath fo dilated it felf, as the vital 
fpirits have flown out. But there is an extafie comes 
from the excellency of the objeft, that the mindc is 
buiied about, but without any wearinefs of any in- 
ferior faculty- If then we put all together, that nath 
been faid about God, and the enjoyment of God, 
and having God to be the portion or the Saints^ you 
fee the principal part of Heaven, and the fpiritual 
part of the glory of the Saints. Here is faith called 
for, and why fliould not our faith go beyond reafoM 
to reftifie reafon , as reafon reifies (cnfe i thefe 
things be high, and great myfteries. When as red- 
fon [zys,Hcw can this be ? as when Chrift was fpeak- 
ing of the new birth, fays Nicodemus^ How can this 
be ? let but faith get as far above reafon, as reafon 
hath got above fenfe^ and we may eafily fee how they 
{ can be by fcnfc . ff 


Moses his Choice. 


If a man look up to the Firmament, anel fee the i^^MP- 
Sm fliinc, he would think it were little bigger then 
a Bufliel, or the like, now reafon will tell men other- 
wife •, reafon that tells men that this creature, that 
appears to be but in this bignefs, it is many hundred 
times bigger then the Earth ; now if reafon can 
redifie feiilc fo far , Why (hould not faith go 
beyond reafon as far i Now reafon will tell us of 
much happinefe that may be had: Wcmay con- 
ceive by reafon , by uncferftanding , 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 rcftifie reafony and we fliall not call thofc 
truths into queftion, and yet know that our glory 
will be beyond our faith, as our futh is beyond our 

Here you may fee that moft people in the world 
miftake Heaven, and look at Heaven in a fenfual 
maner : when we fpeak of Heaven, where have we 
a man or woman that looks at Heaven, inthefefpi- 
ritual excellencies,about enjoyingGod in this maner^ 
As the ^ews looked for « carnal (^fefjiah^ whofc 
Kingdom (hould be in the earth, and whofc glory 
fliould be external, not confidering the Spiritual 
Kingdom of Chrift: fo moft in tne world look 
but for a carnal Heaven. It is a good evidence 
of the truth of grace, if you can Took to Heaven 
with a right eye, in a right maner, to look at the 
fpiritual part , and- fpiritual excellency in Heaven. 
But that which makes people to call thcfe things in 
queftion, is -, firft, becaute they are not acquainted 
with God , but arc fenfual , their hearts are ac- 

P p quainted 

The peat 
mift'iKe ot 
whence ic 



quaintechvith nothing but fcnfual and earthly things^ 
and therefore their ncarts are not raifed tothcfc 
things, but they look at them as notions ^ but that 
foul that is acquainted with God, and the counfels 
of God, and knows the minde of God, that foul 
can know how to favor thefe things, and know the 
reality of them. Again, another rcafon why thefe 
things are above the reach of moft pcople,is, becaufe 
they arc not acquainted with the myftericsof the 
Go(pel,and what in them is revealed concerning raan- 
kinde : If we were acquainted with the myfteries of 
the Gofpel, we would not think thefe things ftrangc 
that are revealed . T hirdly, bccaufe mens hearts arc 
not enlarged with Gods image for the prefenr, r/ierc- 
fore they cannot favor any thing, but that which 
hath fomc favor of the creature. Fourthly, becaufe 
they are not acquainted with the frft-frmts of Hea- 
ven y whereas thofe that are godly, have fomc be- 
ginnings of eternal life ^vrought in them here, and 
upon that, thefe things are not fo ftrangc to them, 
their hearts can clofc with them,and fuck out abun- 
dance of comfort from them. And thus we have 
finiflied the fourth thing of the reward, namely, To 
have God for their portion. 


Moses his Choice, 


Chap. L* 

Tke Saints hapfinefs in Communicn mth Chri^. 

Cap. 50. 

NOw the fifth particular in the reward of the j 
Saints, is the communion that they (hall have 
withJefusChrift, God zndMan: there arc 
divers things in* which the happinefsof the Saints 
confifts in having communion with Chrift, Godznd 
Man. It was one of Saint K^ugufiines three wifties, 
7ofe€ ChrijUnthefle/h : It would be a great de- 
light to you tofeeChriftin the flclli. Many make 
much ot the Pifture of Chrift, and if they had it 
right, they would make more of it 5 but ir Chrift 
. fliould come to any of your houfes, as he did when 
I he lived upon the Earth, in his mean condition , 
would it not greatly delight you < but when we 
come to enjoy communion with Chrift in Heaven , 
it will be another mancr of communion, then that 
upon Earth : We accounted the Apoltlcs bleflcd 
men, that lived with Chrift upon the Earth 5 what 
a bleflcd condition will it be, to live with Chrift in 
Heaven i If there were fuch vertuc in Chrift upon 
Earth, that there came fuch vertuc from the hem of 
bis garment^ what glory will there be in Chrift, in 
his full glory < If Chrift were lb glorious when he 
was in his transfiguration, how glorious is he, be- 
ing glorified before men and Angels eternally in 
Heaven, With the glory that he had with his Father, 
hef ore the beginning of the World \ If there was lo 
much vertuc in the Apoftles of Chrift, in recard of 
the reference they had to Chrift, as from the Iha- 
dovvof P^/^r,and the Napkins that were taken from 

Pp 2 P^tfls . 




Moses his Ghw:e> 




Panls body, there was fuch power as to heal difcafcs, 
wliat vertuc muft needs come from Chrift, when \\x 
(hall come to enjoy hinijwhcn we come to fee Chrift j 
that was the author of all our good i We read of ' 
the poor Cripple, when he was healed by the two 
Difciples, he ran and catched hold on thcni, and was 
loth to go from them, who had been the inftrumcnrs 
of fo great good to him ^ but for the Saints to come 
and be with Chrift, who hath been the inftrumcntof 
fo great good to them, as Chrift hath been, what an 
inhnitc happincfs will this be i we read of many that 
would go long journeys, to fee thofe men that had . 
any excellency in them •, as fome would go from the 
utmoft parts of Greece to Rome, to fee Livie, The- 
miftocles : to fee Chrift then,in whom is fo much ex- 
cellency, will be glorious. And then to have com- 
munion with him : it is he in whom God the father 
takes full fatisfaftion. fnrelyhemuftbethcfullfa-| 
tisfaiStibn.of the Saints : this is that which Chrift 
pravs for ; Firft , he prays for his ojv;^ glorj , 
ancl then he prays for the Difciples, and all Be- 
lievers , T^at they might be tvith him to fee his 

O to fee the Lord Jcfus glorified as helliallbc 
glorified, muft be a glorious thing ! As to fee his 
gloiy in regardof the luftre of his Divinity, through 
his humanity ., when Chrift pleafed to let out any 
luftre of his Divinity, through his humanity here , 
men were not able to bear it 5 as thofe that came to 
apprehend him, when he faid, I am he ^ they fell 
down backward : now in Heaven the luft're of 
Chrifts Divinity, fhall fnine mightily through his 
humanity 5 fo in him our bodily eyes fliall come ro 


fee God as much as it is poffiblc for any creature to 
fee him •, bccaufe God Ihall be let out through the 
humanity of Chrift, as much as it is poflible for the 
Divinity to appear in any corporeal lubftance, or in 
any creature : WeJhaOjee him with thefe our eyes^ as 
lob fays. We fliall fee how the power of an infinite 
God can convey the luftre of a Deity into a creature. 
Certainly 3 Angels and men will be continually view- 
ing of Chrift, he {hall come to be admired of the 
Saints, he (hall be admired at the day of Judgement 
in the Saints, but in Heaven they fhall fee fuch excel- 
lency in Chrift, God and Man^ as they fhall be ad- 
miring at him to all eternity^ as mucli as they did 
at the firft moment •, here if we fee any thing tnat is 
excellent, we admire at firft, but after a while we do 
not fo : but there will be fb much excellency in 
Chrift,as we fball fo admire at it,to all eternity ,as we 
did at the firft moment •, for there ftiall be no abate- 
ment of our being taken with the glory of the fight of 
Chrift . :Ble(feJ are your eyes^(zys Chrift, that fee thofe 
things joufee*^ mdilejjeddre your ears that hear thofe 
things you hear : It is a blelTed thing to fee the things 
we may fee here*,but to fee the Divinity fliine through 
the humanity, this will be a great blcfiing. 

And we (hall fee him in the glory that the Father 
will put upon him ; Certainly, God will put an in- 
finite glory upon his Son, becaufe the Lord was fo 
infinitely ^^rll plcafcd with the fatisfadion of his 
Son : Becaufe ne fubjefted himfclf to the death of 
the Crofs, therefore He hath given him a name 4- 
b4^ve all names. And we fliall fee the glory of Chrift, 
when all the Angels (hall be wor(hipping of him, 
and all the Saints (hall be finging with Praxes and 

Pp 3 Ha/ialujahs 

Cap. 50. 




Moses his Cimce* 

Ifa/ialujahs to him. And this OiaU be the buGnds m 
Heavcfi,n«iiaU]r to be admitiiw Ctaiia,uit paiii^ 
GodferChnft. Andthet)t«(&&lcetrii«;ii»l«ida.. 
ly tnupqthiiig avetsdUhiscnnaies, wbiing i iyfiem. 
OOVHii aiidinhi&gUxywIicnhtaaUhaschBMeb 
to pcmAion that great woik that be did undcmcT 
Mow 10 fee Chrifi thns glorificft, and focus to en- 
joy comtnuuoa with Chiii^ thus in his gloiy, tjiis 
wfllbca glorious reward for GodS peo^c. This 
glojy of Chrift , will be made the glory of die 
Saints : as a Sgtif that fees the PiiiKC in his gbiy, 
<lKdclightsinit,betauiciti$hergtory: and Si tK 
CHiini, when the flail ^Chriflfhe'IiiBband in lis 
glory, flielhaUrcjoyceinLt, becauieAic looks npoa 
it as her own, I fpeak of the Triumpham Cbmcb: 
The Angeb (hall admire at it; O that tdcfc poor 
worms jbould be raifcd from this low eftate to fuch 
a gloiious condition ! they pry into the my&ety of 
Salvation^ Then the love of'^ Chrift fliall be cn- 
flamedcohispc(U)le, that love which caufcd hiiiito 
plead with God for his people from all eternity, tlnr 
caufcd him to undertake rhis great work for his 
peoples fromthis love, thcte will be moft glorioiB 
embracements. If at one lalucation of the mother 
of out Lord, ?»*/>i</<//fpringsinthcWombfor 
joy, how fliall the heart of a glorified Saint fprire 
at the glorious embracements of Chrift himfelf^ 
when he is in his glory f And when we fliall be in 
fuch a condition as we fliall be fitted its commu- 
nion ivirh him , we ffaall be able to imdcrftand 
Chrift in another way; we fliall know thehypoAa- 
tical union of his two natures, and know;CbiA 
fulfy, and be fitter tn entertain the maoifcftatiaaof 

Moses his Choice. 

58! \ 

hisloTC, whereas here wc arc not aWc to entertain Cap. 50, 
much ; Chrift looks through the lattcfs , and wc 
have but fome few drops of nis love, but then when 
his love (hall be cnflamcd and fully let out, wc ihall 
be fitted for it. 

And it (hall be fnch a communion with Chrift, as 
we fliall never \czvejj»t fellovo the Ldmlf tvherefeever 
he^tes :. There (liallbc no moment to all eternity, 
wherein Chrift (hall be out of the fight of fo many 
thoufand thoufands of Saints : And though that 
Text in the ReveUtiens be meant of the Cnurch in 
this world/ and the following of Chrift where(b- 
evcrhc gocth here, following of him in the ordi- 
nances •, but if it be an happincfs here to follow the 
Lamb rvherefeever he goes, much more in heaven : 
You that arc willing to i\i(ftr any thinff,to follow the 
Lamh in his ordinances here, know tliere is enough 
to pay for all, you (liall be always following the 
Lamh in heaven, and you tliall always be in the com- 
pany of Chri(l i and rhis is the fifth particular , 
namely. The communion that the fouls of Gods fto- 
flepiall havemth Chriji. There are yet two things 
to be opened in this branch,to (hew what the rccom- 
pence of reward of Gods people is ; and they are 
the enjoyment of communion with the Angels and 
Saints, and the keeping a perpetual Sabbath in 

The enjoyment of communion with the Angels 
and Saints : The Angels and Saints are joyned to- 
gether under one head t, the (Angels rejoyce here in 
being minifiring ffirits unto the Saints j O what 
rejoycing will there be then in communion with 
them ! tne Saints of God (liall enjoy commiinidn 
Pp 4 with 


Moses his Q>oicc. 

Op. JO. 

rirh the Angels in a familiar way, they Ihall bcHc- 
ted foi' communion with God and Chrift himfdfj 
much mote.fitrcdfbr communion with Ai^dsjyeL 
the Angels flull accounc it part oi theit. nqtpiiKB 
to have communion with the Saints : The ^h of 
an Angel to us now in the flcfh, thoi^h he comes 
to bring good tidings, b a great aaiazemcnt ; but 
then the ueht of the Angels Ihall be no amazement* 
but we fliaU look upontfacnras our fellow crc«tiitcs, 
to have communion wtththcm, ffet. vz. 13, Tt trt 
c»me vnto- OHomt Shu, Andttfht C'itj »fthe livutg 
Gtdy the heavenly ^erttfiUem, And tttSec*mpMMftf 
iffnumerakle Kjingels-: This is fpoken of tnepri- 
viledgf of the Gof^el; before by the X^v tnere 
was nothingbut terror, that made tM»fes to ftar 
and quake ; now we are not to come to Mount 
5//M/, but to Mount Zion, and unto tht Cit-j »f 
the living God : Befqre, without Chrift we were va- 
gabonds, wandiing up and downin the wildemcfs 
of theWordj but by Chrift we are gathered unto 
the City of the living God, and the heavenly lent- 
faleta-^ there were nothingbut troubles bcfbrCj but 
now they are gathered to leritfaUm into peace, and 
to-aa innumerable company of Angels: Before the 
Angels were as Gods Hoft, ready to revenge the 
quarrel of God upon us, but now we arc come to 
the innumerable company of Angels, who are 
miniftring fpirits to us here , and \n. fliall enjoy 
communion with them : The Angels arc fiill of 
wifdom, and therefore when the Scripture would 
fct forth the excellency (rf" wifdom, it fets it forth 
b/thewifdom of the Angels. Doctor TdjUr the 
^Marty , te)()^«d that fe came into prifon with 

Moses his (^Inice. 

Mafter Srad/prd^ that \^ngel Bradferd , though 
he was but one that had the likenefs of an Angel, 
and in prifon, yet he rejoyced in being with him : 
What rejoycing will there be to be with all the 
Angels that arc Angels indeed, and that in our Fa- 
thers houfe :" The way and maner of the converfc 
of Saints with Angels is very obfcurcj how fol- 
rits doconvcrreone with another, we know but ut- 
tlc ; we convcffe one with another by fpcaking,thcre 
can be nofuch way of convctfcwith Spirits, The 
Schoolmen fay, By the aft of their wills, they come 
to make known wbat is in their mindcs,^ but wc fhall 
know more of the maner of convcrfe with them 

Chap. LI. 

The happinefs of enjoying commitnion with the Saints 
in glory. 

BXXi it is more fanHliar to us, to know our ex- 
cellency in the convcrfe with the Saints, Hth. 
12.23. "To the genenl K^([embly, and church 
of the jirft-born^ ivhich are ivritten in heaven, (^c. 
To enjoy communion with the Saints here is fweet, 
to enjoy communion with all the Saints, with all the 
patriarchs^ Abraham, Ifaaczndlacoh^ znd Mofes^ 
and Aaron, and hjhua, and all the good Prophets, 
and the good Kings, and all Martyrs, and Worthies 
of the Lord : If to have communion with one or two 
bcfwcctjtlien to have communion with all at once 
muft needs be fweet 5 it is worth the enduring much 

Moses hii Cltke. 


Iiifii iili' 
|)iHt Dcum 
(affii, er 

Dent ilUs 

iUi jciffts, 
fuii iUi 
%&• invi. 
pir il- 
- I. Cf 



own, and tbeteforc there ftiall not be any wane of 
glory to any-, fays Anfelmt Every Saiftt Jhsii Jpve 
Gffdahvehimftlf, And love tne ^nether as himfelf^ 
andCodjhill love them aU^ more then- thej eitbir 
lovetbemfelves or«ffe'»»*/Acr-,and hceivcsihcrea- 
fon of it, fays he, ifiej love both thtmjelves AitdtHt 
unetherfor God^ andoj C*/, And God l^ves him^tf 
andthemfer himftlf^ Afidhj bimfelf-^ and tbes^ve 
as they lliall levc-God above tnemfclvcs, fe they 
Ihall love one another like thcmfclvcsj andrejoyce 
in the happinefs of another , as in their own tap- 
pinefs: Now what an heaven upon earth is it w 
nave brethren live toother inunij^y i if it be ia&t i 
mily communion, or in Church communion, to^zK 
entire love without any breaches, this isablc^iig; 
but howibcver, while we arc in this vKxidy there 
will be brcaches,yet there is an heavenly 5^<ri(f4fnw 
coming , where we fliall live without breawes. 

And then likcwifc to have communion onevnth 
another always in holy exercjfcs : To have conuno- 
nion one witii another in our civil convcrfir, to eat, 
and drink at one anothers tables, and in recreating 
ourfelves, this is fwcct ; but communion in htJy or- 
dinances, and holy duties, that is fwecreft. Men 
love communion and focicty here, that they may 
play together, and eat and drink together^ indeed, 
if it be in a moderate Chriftian way, there may be 
fome delight initj but know, it is an evident lign 
of a carnal heart, when as thy chief affcftiossihalJ 
be let out in thecxcrcifing thy felf that way : If the 
chief joy of your hearts be not in exercifing your 
felves in holy dudes, your hearts are carnal ; There 
is a great deal of difference bct^^een tJiifc day, in 


Moses his Choice^ 

which a company of gracious men have communion 
u-ich one another in recreating themfclves , and 
that day wherein they fliall have communion with 
one anotlicr in exercifing thcmfelvcs in holy ordi- 
nances, in praying together, and hearing the Word 
together-, and therefore examine whether you finde 
a day ot communion wth Gods people in holy ex- 
erciles, better then a day of communion in outward 

Again, it isfuch a communion as we fliall never 
part with, fuch a communion as we fball always en- 
joy : Here we have communion, but it is often dark- 
ned, becaufc we arc often in our dumps, and many 
times there is an occafion of forrow given •, but to 
have communion where there fliall be always joy, 
continual being at the feafl, the fupper of the Lamb, 
that muft needs be fweet. Therefore that Text you 
have of LaT^rus in Abrdhxms bofom, fcts out the 
continual feaft of the Lamb that the Saints fliall 
have, becaufe that was the maner of the ^er^s feaft- 
ing, to lean in the bofom of one another -, and there- 
fore ^ehn when he fate to eat with Chrift,iie leaned 
in his bofom, noting that the Saints fliall be always 
as the children of the Bride- C hambcr : There is a 
queftionmade byfome, ofthe knowing of one ano- 
anothcr in heaven. It is reported oi Luther^ the night 
before he dyed, he was reaibnable \«ll,and fate with 
his friends at the Table, and tlic matter of their dif- 
courfe was. Whether they (hould know one another 
in heaven or no, whether liic faihcr fliould know the 
childc,or the chih^e the fither i Luther hdd it affir- 
: .vely •, and this was one revifon he gave. As it was 
• /.r«?, as foon as he faw Eve^ he knew what 


Cap. 5 1. 



Moses his Choice. 

' 59^ ^__ 

Cap. 5 1 . ! £^'r was, not by difcourfc, but by the Spirit of God, 
j telling him what flic was 5 and fo wc being filled 
! with the Spirit of God, w^e fliall come to know one 
another, we fliall fit down with Abraham^ Ifau and 
Licoh . wc fliall have communion with them, notone- 
ly as godly men, but as with Abraham, Ifaac and 
^Jcob^:Lnd if with them, why not with others i This 
wc have in Scriptvire, that Ipirituai relations Ihall 
addc much to the glory of the people of God in 
Hcvivcn, though natural relations fliall be taken 
: away •, as the Father^ if he know the childe, there 
fliall not be that natural affcftion to the childe as is 
now ^ yet the Scripture fcems to fpeak of {piritual 
relations, that they Ihall continue even in Heaven 
for the glory of the Saints 5 and therefore Sr. fd»l 
fays to the Pkilippians, Ton are onr crov^n^andour re- 
ioycing in the day of Chri(l : It ihall be known, who 
were converted by fuch a Minillery, and It (hall be a 
crown to a Minifter, that fuch were converted, and 
edified, and built up by him. 

But we need not trouble our felves about this 
qucftion, bccaufe wc have one thing that will fa- 
tisfie us, about all quefl:ions that are not clear ; Ei- 
ther wc fliall have all that happinefs wc do think in 
our thoughts, or can think, or elfc wc fliall have that 
(\sc being our own judges and choofers) that fliall be 
as good or better : fo that if a Parent thinks what 
an happinefs were it for me to fee my childe in hea- 
ven 5 and the childe iball think, what an happinefs 
were it for me to fee my Pajcnts in Heaven,you think 
fo here : Wc gucfs at things thus childiflily,but yet 
either this lliall be, or that which is as good or ber- 
I ter then this. As fuppofc I fliould think, how glad 

/ ftiouJd 

Moses hisCbtuce. 


fliould I be if fuch a one would give meaMling, Cap. 5 2. 
if after I come to know he will give me this, ora 
Twenty fliilhng piece, I do not trouble my felf to 
know whether he will give me a (hilling or no. And 
(b much for Communion mth the Angels And 


A P 

LI I. 

7he haffinefs of Godspeofle in the Perpetual Sab- 
bach tkat thcjfljAll enjoy. 

NOw the laft thing in the Explication is, to 
fliew wherein the happinefs of the Saints 
confifts, is that Perpetual Sabbath that they 
(hall keep with God , whereof this Sabbath is but a 
Type, Heb.^.9. Sabbaths here arc comfortable, and 
wc nave felt fome fwcct, and fome comfort in fome 
Sabbaths-, but take all the comfort that ever you 
had in all the Sabbaths you have had here^ and put 
all into one, that would be a comfortable Sabbath •, 
but that perpetual Sabbath that fhallbe hereafter, 
will be the accomplillimcnt of all thofe Sabbaths, 
and that will be fweet. Now I fliall cxprefs my 
felf in thefe fix or fcven particulars , to liicw the 
happinefs of Gods people in that perpetual Sab- 

Firft, they fliall 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 ot a creature confifts much in that which 
it is exercifed in ; as there is a great deal of difference 


Cap. 5 2. 



between the happincfs of a Noble- man in Court, 
and the happinefs of one that i>cmployed onelyin 
clcanling channels, and the meancft employment 
that is, becaufe their excrcife is different^ the one 
is cxercilcd about bufinefs that cohccrns a King, and 
a Statc^ and the Other is imployed about mean 
things •, therefore according as the exercife is, that 
any creature is raifed to, fo is the dignity and ex- 
cellency of thafcrcature : Now wcarc cxcrcifcd in 
mean things here, in comparifon of whatwelhall 
be hereafter, and yet our bufinefs here in making 
provifion for the fl'efli, in getting meat, and drink,! 
and clothes, and money, is fweet •, but though out of ' 
obedience to God, we ought to go on comforta- 
bly in our callings and places wherein God bath 
fet us, becaufe &od calls us to thefe low mean 
things, yet we arc to account them a mcat\ 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 (hall not fatisfie us, as if we were capable of 
no hiijhcr things i but when we fhall be raifed to be 
bufied about the higheft employments that a created 
fubftancc is capable to be bufied about, that niuft be 
comfortable 5 as the Pjalmift fpeaks. The high 
Praijey of God fhall be in their monthes : They lliall 
be always bufied in the high contemplations oi God, j 
and of the Trinitv-, and they fliall be always ftnging \ 
praifes to God^anato him that jits upon the throne^and j 
to every Vcrfe of the Song that they (hall fing to the 
Lamb, there fliall be a SeUh put to it ^ it muft bcglo- 
r/(^/A^,becaufe this is the higheft glory that God hath, 
not onely from his works here, but from all the 
counfels of his wifdom about the great myftery of 


.If. -11 

Moses his Choice. 

redemption) from all his works in Heaven^ and the 
higheft glory, that he hath from all the communi- 
cations of nimfclf to the Saints in Heaven, in his 
praifes that they (hall be exercifed m : all the happi- 
nefs that we have from God here^ is a way of fubler- 
viency unto the adual praifing of God ; there what- 
foever God communicates to his creature^ the top of 
all is not that the creature fhould have it, but that it 
fliould refleift the praife of all upon God. The end 
of all that God does in the world is his glory that he 
(hall have in Heaven, and the end of all he does in 
Heaven, is the aifliial working of the fouls of his 
Saints upon himfelf. 

Secondly, the happinefs of the f erf etual sMdth^ 
may be expreffed in tnis, in that the fouls of Gods 
people ikul be always upland fit for thefe high works: 
God calls us many times to moft excellent things, 
to be exercifed about himfelf, but our hearts are not 
fit for thefe exercifcs •, fometimes we finde our hcans 
enlarged, and when our hearts are up, we take de- 
light in holy exercifes ^ but at other times,how hard- 
ly are we drawn to them ? and we are weary in obc-j ^^ 
aience, and count it a flavery,thofe exercifes are hea- 
vy to us^ but there is a time coming, when our hearts 
(hall be always up, never to feek, but (liall be always 
upon the higheft pin, enflamed with heat continu- 
ally : as it is an heavy curfe fpr a mans heart to be 
fuitable and fitted for temptation, when a tempta- 
tion (hall come ^ fo it is a wonderful ble(fing to be 
fitted for any holy employment, when we arc called 
to it*,this there (hju be always in the Saints in heaven, 
in keeping this their perpetual Sabbath. It is report- 
ed of K^nfelm^ as he was walking out of his houfe. 


Cap. 5 2. 


Moses hu Cbnce. 


be Taw a bird, that was flucceridg to fiy up, and coaid 
notgetup, but fell down, and looking upon kffifb- 
ly, he favv a firing tycd to the leg, aoa a ftonc at tW 
end ■, upon this his heart broke, and be bemoaned 
himiclf, ThisisTifjconditiHi, fayshc, thougbftm- 
times 1 would fain get itf ut helj exercifes wtto Cii, 
ohutthu bitrthen ef fin, and vteigUt ff fin, ttlikt 
tfttj/e^ dnd preffes me dofv/t, tvken I am gst $tf* UtiU 
way^ I am fuU'ddfftfm again, my heart is fetw* ^ttid 
for holy exercifes : So it ts with us ufoaJiy, thougb 
through Gods grace there arefonK wings tomorcup 
alittle, yet tliis weight and burthen of fins prcffcs us 
down, arid makes us unBi for holy duties •, lee us go 
humbly a while uoderthat foreburthcnjbut know wc 
fhall be freed from it ere long. 
Tiiirdly.thc happincfs of the ^>i^'«;& confiAsiathis, 
there ihall be no intcrmiiGom but they fliaU oonuwc 

M o 8 B s hk ChMt:r, 

chtfFC we fl«UnM need fear wtaiM&m OHO ftfecsvor 
any others. 

Again, we (hall fee nothing elfe done by no body 
elfe: Hcrewcgettoecthcr, and7?*^,and^*)F, and 
AMrtbe Word, and this iscomfixtable ^ but wefee 
the Sabbath broken by ctiiers, and that damps our 
hearts ; but there is a Sabbath coming (halt be fo 
Icept, as we fliaU fee none break it» but every (Mie 
wc have to deal withal fliall keep it : But yet by the 
way, ic is better in a place vrfacrc it is not altogether 
fo well kept, and is in a rifing way> then in a place 
where ic is better kept for the prefcnt, but is in a de- 
clining way ^ but though it beagricf to us to fee the 
Sabbath broken , ya know , there is a Sabbath 
coming that we 11^1 ^eep, and none ihall break it. 

Again, the happincis of the Sdihath confifts in 
this, to keep this SaUsoth in chefe high ezercifes, 
when fi> many thoufands fhall be yelling and roar- 
ing under the wrath of an infinite God ^ they {hall 
con/ider, wc are now in the prefcnce of God, keeping 
a Sabbath umo him, as the childrcnK>f the Bride- 
chamber, fingii^ fongs of triiHnph to him that fits 
^wn'the throne for ever ; whereas others are caft out 
from God, and are roaring, and yelluiQ under the 
burthen of the wrath of ^ infinite God , and that 
mighthavcbeenourporrion : Thisaddesto-thc glo- 
ry of the Sajms^nd therefore the Scripture iiath this 
cjipttSrionyWitffo»tJ1i4H6ed»gs : That cxprelfionis 
taken from the maner of the let»s marriages, ufually 
they were in the night, and the Bridegroom and his 
Brtde.and their company:^erc taken in with tlorches 
$ad delight into the Bridc-cbunber, othcis weiv 
w^mt withduclighc,& ndt tdcen into dx chamber: 
'. ■ • .■ --.•- . Q^ 2 fo 



Moses his Chice. 


fo in Heaven, fome ihall be taken to be cxcrcifcd ia 
thcfe glorious things, and others arc caft out 
woulditnotaddcmuchtoones happincfe, to think 
thus with ones feU i, I am now going into a place 
where I lliall have abundance of mirth and joy rath 
my friends; and others in the n:\can time lie in the 
cold, ftarving in the dungeon, and I might hvt 
been there as well as they : if a man fliould goalong 
wiihtheA'iH^in triumph, and be at the right hand 
of the King in glory, and as he goes by, he (hould 
hear a company of poor wretches out of a dungcoa, 
dying, yelling, this lets out his glory : fo to be at 
that tune, thus cxercifcd in thofe heavenly employ- 
ments, when as others Ihall be curfing ihcmfclves, 
and the time that they were born, and blifpbcme tfte 
name of God : it is a comfort to a contipany of gu- 
cious hearts when they arc got together in hol^ 

Moses his Choice. 

CMarcelltis a godly man, being caft into a ftinking 
place, he did make that his Temple to God, and 
perfumed it with his prayers, and after the Chrifti- 
ans built a Temple in that place 5 and fo we may 
make a filthy dungeon a Temple*, but if it be com- 
fortable to be exercifed in holy duties in the moft fil- 
thy and vile places, much more comfortable fliall it 
be when we come to Heaven,in our Fathers houfe.In 
Rev.i'^.vi^ read of thofe that fung the fong oiMofes^ 
they ftood upon the fea of glafs mingled with fire-, to 
fing the fong'of Mofes^ though it be upon the fea of 
glafs, this uncertain life of ours full of trouble, it is 
comfortable, but to fine it in our Fathers houfe, will 
be comfortable indeed-,tIiough we do meet with trou- 
bles here, yet if wc can enjoy the Sabbath^ we com- 
) fort our felves, but we fliall have a better Sabbath 
then thefe, even a perpetual Sabbath in our Fathers 
houfe 5 put thefe together, and you fliall fee what 
this perpetualSabbath is that Gods people fliall have 
in heaven. Now put all together that we have faid 
negatively, comparatively and pofitively, the per- 
feftion ot their natures, their bodies, and fouls, and 
whole perfons •, their glory at the day of judgement, 
their poflcflion of heaven, their having God to be 
their portion, their communion with Chrift , their 
communion with the Angels and Saints, and this 
perpetual Sabbath that they fliall keep, and do but 
apprehend what infinite joy muft flow from all thefe ; 
thefe arc as the feveral ft reams of this Paradife of 
God. In G€n.2.\\-Q read of Farddife that God made 
for Adam^ and tiicre were four ftreams that were to 
water it-, this Paradife of Heaven have thefe feven 
ftreams 10 v/atcr it, to make the Saints happy-, do 
Oil 3 but 

Cap. 5 2. 




Hum vih'" 



extra quod 


Sol eg 5. 




Cap. 5 2. 

The cx- 


Moses his Choice. 

Saints jcy I 
m heaven. 


niillA cfl 
fmccTA vo^ 

iliquid U 
'ii imcr\x 




Cr imfle- 


but conlider what infinite joy muft flow from all 
thefc put together •, every one docs caufc )oy, bat put j 
them all together, and the joy that comes from hence : 
is a mo^fure]oy, and zmoStJ^irifual joy^andz/Mi 
joy, and a ^/i;/;?^ joy- 

VivA^pure 5 that is^not Gnely free from any mixrarc 
of forroWj but without any tning that fhould fully it, ! 
without any fin : Here all our plcaQircs arc mixed. 1 

And jpiritual : If it were to rejoycc in the good ! 
that our bodies (ball have, it were admirable joy,l){at ' 
the joy (hall not be fo much in rcjgard of the happi- ! 
nefe of our bodies, but in regard that God is our por- 1 
tion, it fliall be fpiritual •, yea, the happinefs of our j 
bodies fhall be fpiritual and fupernatural . 

And it fliall he full : How full muft it needs be, 
they ilioll enter into their joy, becaufc the joy can- 
not enter into them: We rejojce in Relieving mth 
joy unfpeakahle and glorioiis : If the feed time be f§ 
glorious^ hotp glorious will the harvefi ^^.^fays C^fri- 
an^ They fhall not tafie^ (fut they fljallbe. abundantlj [d- 
tiffed with the fatncfs of thy honfe : The fatncls of 
Gods houfe in the world docs abundantly fatisiic the 
fouls of Gods people, but the fatnefs of Gods houfe 
hereafter, how will that fatisfie them < The people 
of God ihall have fuch objcds to rejoycc in, as is 
the cflTcntialglory of God, and all theglory that is 
put upon him by all his creatures, and all the good 
they have by Gods communication of himfelf to 
them, and all the glory of one another : Look how 
many Saints ihall be in heaven, they ihall rejoycc in 
every ones happinefs as in their own •, their own hap- 
pinels will caufc joy, but fo many Saints as iliallbe 
happy, fo many times flnll their joy be double, and 


M o s £ s his Choice. 

therefore it muft be full joy : Comfort proceeds 
from the fuitablenefs between the faculty and the 
objcft •, now here is the greateft fuitablenels between 
the faculty and the objcd that can be^bccaufe here is 
not onely good in the Concreat^ but goodnefs in the 
Abftrad •, and union with goodnefs it felf, is more 
then union with a good thing. Surely the joys of 
heaven muft needs be great^ becaufe a little taftc of 
them here that the Martyrs have had, hath made ex- 
quifite tonures, grievous and dreadful pains , not 
onely tolerable, but comfortable. 

And it is Divine joy : It may be faid to be Divine 
in three refpefts : Firft, it comes from God : Second- 
ly, it is in God : Thirdly, it is tvith God. Firft, it 
comes from God, being caufed l^y the Spirit of God, 
and that is another maner of joy then the men of the 
world have. Secondly, it is in God, rcjoycing in 
God, and that is other maner of joy then rejoycing 
in meat and drink : Look what difference there is be- 
tween the excellency that is in God, and the excel- 
lency that there is in meat,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 creaturcrAnd it is divine,in regard that it is joy 
ivith God, it is the fame joy that God himfelf hath -, 
carnal hearts rejoyce one with another in fenfual 
things, but God does not rejoyce in thofe things you 
rejoyce in, but the Saints in heaven fiiviU be cxerciled 
in the (amc joy that God himfelf hat h,and rejoyce in 
the fame things that God lliall rejoyce in-, to have the 
beams of our joy mingle with the beams of Gods joy, 
and fo to have Gods joy and ours put into one, that 
muft needs be admirable joy. Notwithftanding this 


Cap. 5 2. 




Moses lis Choice. 

^P-5-- ! joy of the Saints lliall be thus glorious, yet the ut* 
' mofl: happincfs of man confiib not in it ^ tooi^h joy 
be a necdfary concomitant to mans bldlcdncts, yer 
mans blcfTednefs coniifts not in it. Wc do not fcck 

aliquif cli- 
ciiui yi' 
hntitU ;c- 
tcjl f/TI ;</- 

Hit -J9lU7l' 

nuy ficut 
jifsu c^l 

abrjti lit 
fil» q 10.1 
jiji bile fit 
'ffum wi- 
krey qtiijL 
oiinc viic- 

i'ij bj/:s, 

\bi/c c) 
{uoi ^r/- 
«« 71 j/re • 

iilulc uiio 

fffum -id It 
Tlio. 1.1 
1- 1 . -^ rr. I , 
id llcund. 

ihc enjoyment of Gody that we might delight in this 
enjoyment, but we feek delight in the enjoymcnt,bc- 
caiife the enjoyment is the grcaccft good. 

And befides all this, there arc fomc circuinihnces 
that ferveto fetoutall that I have fa id yet further, 
and to make the happinefs of Gods people yet more 

Firft, it is a prepared happinefs, that happine/s that 
God hath had his thoughts upon from all eternity, 
and laid the ground of it from all eternity, God 
hath been working from all eternity ro provide 

Secondly, in that it comes to the peopk of God, 
by fuch a glorious way, as the purchafe of Jcfus 
Chrift,that I have it, and that I have it by fuch a 
glorious way , that* will be exceeding comforta- 

Thirdly, that wc who are fo vile, and fo wretched, 
and fo abominable as we are in our felvcs, thatwc 
who by nature arc but firebrands of hell and fuel for 
eternal vyrath, that we lliould be raifed to fuch a 
height of happinefs. 

Fourthly,that we are fo fcwiNot Many wife^nor rich, 
nor noble ^ but the mean ones of the xvorld^ that there 
fliould be fo many of the world,and the great ones of 

'HI. i,i.v] ^. At;. ad» a. kc\xT\v\. 



MosEshis Choice. 


the world caft out, and a handful of poor contem- 
ptible people fliould be raifcd to this glory, this is a 
mighty aggravation of the happinefs of Gods people. 

Fifthly , that this fliould be a reward for that which 
we owe in a way of obedience ; we owe all our fer- 
vices in a way of obedience to God,and we may fay, 
Whe/3 rve have done ally tve are unprofitable Servants-^ 
and that we do, we arc bound to do as creatures^ and 
et that God iliould reward that which we owe to 
lim in a way of ob£dience,this aggravates the happi- 
nefs of the Saints : as if a Mafter Ihould ^ive his Ser- 
vant all his eftate for doing that which he is bound 
to do : We have more then wages here, then how 
much more is that we fliall have ncrcafter i 

Again, that which God ispleafcd to feward, it is 
but poor mixt fervice: take our duties at the beft,thcy 
are luch as dcfci-ve Hell •, there is no one aft, but if 
God fliould ohferve what is ami&, you defervc to be 
caft from God for ever for it ^ now when we rather 
deferve that God fliould caft us down to Hell, yet 
that God fliould reward us with all this glory, wnat 
a glorious thing is this i 

Again, that the Lord is pleafed to make thisfure 
to us : if God had left it to uncertainty, and bid- 
den us work, it might be well with us, and may be 
he will think of us, this might have been a comfort 
to us ; but that God is pleafed to bindc himfelf thus, 
and to make all fure : As if a King fliould make his 
Crown & Kingdom fure to a poor wretch,in the way 
of reward for a poor fen^ice ^ fo does Cod,he makes 
this glory ours by reward, in a way of Covenant and 
Teftament-, by Covenant,fwch a Covenant as he does 
not only caufe to be written in his word, but in our 
I hearts, 

Cap. 5 3. 



\ 6oi 


Moses h'ts Choice. 

bc3tTS^& wc have witncfe of this in heaven and cani 
three bear witncfe in heaven, and three in earth ;ai 
he gives us feals to confirm this Covenant, andl 
confirms it by an Oath, he fwcars byhimfelf^b 
caufc there is no greater to fwear by -, and he nidf 
itluic by way ot Teftamcnt : Covenant we thir 
wc may break, but that which is given by Tcftamcr 
and confirmed by the death of the Teltator, ihx 
furc, and thus hath God made it fuie unco us. 

Again, all things that do bcfal us inthisworl 
and all the ways of Gods providence, do but rend 
the funherancc of us to our reward, andtothco 
creafc of our reward, and that is the wonderfiti ha] 
pincfsof Gods people, this Ihould fwcetenaycM 
ditions : If 1 be in a meaner condition then anotba 
yet this is in order to my reward, and thists nwwclhc 
if 1 had a Kingdom in the world, if it whcwk ' 

M o s £ s his Choice. 

the end, and then all this glory fliall appear 5 the 
frame of Heaven and earth does but ftandtill that 
time, and if that time were come, the frame of Hea- 
ven and earth fliould prefently be diflblved, and the 
ways ofGods providence in this world (houldbc at 
an end, the Heavens and earth groan for this time. It 
is faid of Dodtor Taylor, when he was near at the 
ftake, he fetch'd a leap, and faid, / have but wo 
ftilestomy Fathers hMje. We in our way here arc 
as Travellers, fome ride it may be a little fafter, and 
get to the Inn fir ft, and then another comes a quar- 
ter or half an hour after, but it is but a fliort time in 
comparifon • he hath promifed, and he will come 
quickly, with the glory of his Father, and all the 
glory of Heaven with him. 

And then this fliall be after all our troubles : As 
Painters firft draw all black , and then the other 
beautiful colours *, fo all our troubles here are but as 
the black ground- work, to make our glory the more 
beautiful hereafter : To ice land after a long and dan- 
gerous voyage, how joyful is it ? As the Trejitm^ 
after they had been wandring a long time in the Me- 
diterranean and zyEgean Seas, as foon as they cfp-cd 
Italy ^ they cryed out with exulting joys,//^/y, Italy . 
how much more the Saints after tliey have pafled 
this troublcfom world, and come to Heaven, what 
acclamations of joy will the heavens ring of :* Hea- 
ven^ Heaven. 

Laftly , all thefe things are eternal -, this puts an in- 
finitcncfs of worth upon every particular : How was 
Ham an puifed up by £y?A^rj inviting of him to one 
Banquet < How fliall the hearts of the Saints be 

taken with that eternal Supper of the Lamb < obed^ 



Cap. 52. 


*n*ii cofscU. 

Itilum fo" 
. ii Ixio 


funt Aur* 
':<s gJLuiiA 
■Ac f , 

itf: VtVAy 
Ircfpti- in 


Moses his Choice. 

Cap.52.j EJom was blcffed in having the Ark but three 
moncths in his houfc, how blelfcd they vvhofliall 
have Gods not onely gracious but glorious prefence 
eternally i And fo I come to the fourth particular^ 
which was propounded in the handling ofthis pointj 

4. WheninUes the fower of the confide ratipM of 

the recifmpence of reward to help a nuin through fnf 
ferings. Much hath been faid, but more may be 
faid, to (hew that there is a mighty power in it to en- 
able the heart to fuffer any thing tor God 5 it is that 
which hath mightily wrought upon the Saints of 
God heretofore : That is an obfervable place that 
we have concerning Chrifts Transfiguration, and 
Chrifts Agony : when he was transfigured ivpn the 
Mount, and his glory was fhewed, even a glimpfe of 
the glory of Heaven ^ Chrift took with him oncly 
three Difciples, Peter ^^ames andlohn-^ afterward 
when Chrift was to come to his Agony, when his 
foul was heavy to death, and he fwear clods of 
blood, he onely took thofe three Difciples that had 
feen him in his glory, to fee him in his fufferings ; to 
ihew, that thofe that know what the glory of Chrift 
means, thofe are the fitteft to joyn with Chrift in his 
Agony, and to endure the greateft fufferings that 
they can meet withal. See in Dart. 7. there is men- 
tion made of a cruel Tyrant that fliould make War 
with the Saints, and ftiould perfecutc Gods people, 
that devoured and brake in pieces, yet tJiere were 
fome that fliould bear out all, that fliould have the 
Kingdom given them, and God fliould reward them 
grorioufly^ Who arc they^ at the 22 verfe. The 
Saints of the moft high : fo you read it, or, Ihe j 
/ SAints 


Moses his Choice. 


Saints 0/ the hi^heft 5 not ondy of the highejl God^ 
but of the highefi pUces^of the higheft things^ they 
arc thofc to whom the Kingdom Ihall be given^tholc 
Saints that did fee the mon glorious things of the 
Kingdom of God, they had the reward, for they 
held out in fufferings, but others, whofe heans were 
low in the earth, they did riot hold out* 

So thofe that (hould hold out in the time of jiffti^ 
chrifi^znd (hould not worfhip the iw/, J? ^1/. 13 .6,7, 
8. were fuch as dwelt in Heaven. He opened his 
mouth in blafphemy againft God ^ to blafpheme his 
Name, and his Tabernacle, and them that dwelt in 
Heaven : in many places of the Kevelathns^ Heaven 
is taken for the Church of God, and the People of 
God, and fo Interpreters take it here : And it was 
given to him to war with the Saints,and to overcome 
them: but though he prevailed againft the Saints to 
kill them> yet he coula not prevau againft them that 
dwelt in Heaven to worfhip him : but all that dweU 
upon the Earth ihall worfhip bim ^ all that know no 
higher good then the Eanh, they (hall follow Anti- 
chrif I and >vorfhip him . Here we fee'the reafon why 
people win not endure the fufferings inflided by the 
Beafl,but follow the Beafl,& have his mark either up- 
0n their foreheads openly, or in their hands fecretly, 
bccaufe they do not apprehend the glory of Heaven ^ 
but if they can come to fee thofc glorious things of 
Heaven, tnough Antichrifi do perlecute them, they 
would not worfhip him : in thefc latter times of thre 
world Antichrift will prevail to get many to worfhip 
him,but the fight of thefe glorious things will keep us 
we fhall not worfliip him.In Rev. 1 2.thc Church who 
is coHipared to a Wcman that was cloathed with the 

■ glory 




Moses his Qjoice. 


^Ty <^ the Sm, jht kadtbt Ma«»^AMei AilfuHiujrj 
things amier her feet : When the foid is Tceking after 
chc glory of Hcavcn,and that is always in its e)rc,iiiis 
caulcs it to hive the OW*»», by which is {igniticd J 
f Aijfg-j if /off that arc fubjcft to changes, unda its 
feet. I read of a L^Urtyr tliat w.as whipped, and il- 
mod fcoiirgcd to death, and then being kdtotbc 
execution, he met with his Mother, who beiagi 
godly gracious woman, did not fall of tcatin«QCi 
nair^and rending [itrcloatlics as other womcoufai 
todo^ butcryed,5o», Remember eterfutUft-ilni 
mftoHeive»^*ndfcehmtbat reigns there: Hcna 
we fee that iMvi/tg *» eye t$ the retormfttHce tfrtatri, 
docs make the heart to choofc the Choice tf Hefts, 
7ef»jfer sf^Bten with the petple »f Ctd^ ad tt 
efteemtierepreaeh of Chrift greater riehts then the 

■ ■ of 


Moses his Choice. 

Cap •53- 


pear td be nothing, that muft needs have a great deal 
of power to enable the heart to part with any thing 
in tne world in the caufc of God : thofe who by the 
eye of faith are able to behold the reality and cer- 
tainty of thofe glorious things, they look upon all 
tfcings below as poor, mean, flight, contemptible 
things : As we knoAV the glory of the light c* the 
Sun^ darkens the glory of the light of a candle ^ the 
lighted a candle is comfortable in the night, in the 
dark, but wheii the light of the Suf^ rifcth, that is no- 
thing : So long as the men of the world are in dark- 
iiefs, the light and comfort of the creature is a great 
matter to them •, but when God lets the glory of 
die things of his Kingdom appear to them, then the 
comfort of the creature is nothing. A Glow-worm 
rliftcrs in the dark^ but when the day comes, the 
prightncfi and the gliftering of the Glow-worm is 
not feen : fo all the brightnefs and gliftering of the 
creature that takes the hearts of men, is gcMic when 
God lifts up hislight upon them, and (hews them the 
greatnefs of his ffingdoffl. 

And the reafon why people are fo hardly brought 
tofuffcr any thins for God, is becaufe they have fuch 
high efteem of thefc things ^ that which a man hath 
high cftecm of, he is loth to part withal ^ but when 
a mans heart is taken (rdm them,as there is no longer born^quii 
a high cftecm of them^ he is willing to part with ^v*'"^ | 
them. As Saint fWfaid, I am ready 9$ot to tc iound "J^^^^lj^^; 
onclj, but alfo to dye for the name of the Lord ^tfm ^ ral. f. lo. 
his life was not dear to him, he accounted it not ^•"* 
Avorth the leaft degrcfe of gkny to God : A gracious 
heart, as it accounts nothing low in any duty that 
tends to this glorious reward, fo it accounts nothing 


MaU vita 


tanto iurU 





Moses his Choite. 

highio^2nw'n\ifoT the recvmpence of wttnut 
is a DOiabic paflagc \vc have of ^oftfh t o his F; 
^■•uob. Gen. 45 . 20. Regard not your fluffs /« 
good of all the Ltl/td of Bgtft is yours : It 
be ^-ojefh thought his Father ^aceh might tl 
1 have many Goods here, and what, ihall i Iw 
that I have here to go to £gypt, into a ftrangcc 
trey ^ he might think this might be fomcint 
Father-, hwx. hfe^h calls k aW fluff' .■ you have 1 
of fluff and lumber, but let it not grieve yo 
leave your ftuff and lumber, all the good ol 
Land of Egypt is yours : So G od fays to 3 gat 
heart, when it looks upon any thing itlbouW 
wiilial, and it is loth to part with it, lays God, 
garj Kot y«ur llMff\ and lumber you hzvebex; 
not tbegeodof all the Lapdcf -E^ypt uywi^ b$\ 
thegec^thdt is in Heaven is yours ^ and tfcl jf id I 

M o s E s ^iJ Choice. 

greater glory diminiflicth that which is Icfs. So that Cap.jj. 
we may apply that the Apoftlc fpcaks concerning 
the comparilbn of the Gfijpcl wkk the Latp^ to this 
we arc Ipeaking of, 2 Cor. 3.10. That which was 
made glorious^ had no glory in this refpeft, by rca- j 
fonof the glory that excellcth*, though there was 
fome glory in tne adminiftration of the Law, yet it 
is no glory in comparifon of that which excelleth : 
So though there may be glory in the outward com- 
forts of the world, yej t nere is no glory in compa- 
rifon of that glory which excelleth, in comparilbn ( 
of that glory which hath been opened 5 and that is 
the firft thing. 

Secondly, as the glory of the world is darkned by 
having refpe(5l to this glorious recom fence of reward^ 
fo all the evils of the world are wonderfully leflfened : 
j You know what the Apoftle fays, mRom. 8. 18. 
That thifufferings ofthisfrefcnt time are not worthy 
to be compared with the glory that pyallbe revealed in 
us : As we ufe to fay,It is not to oe named the fame 
day, not to be reckoned with the glory that (hall be 
revealed in us: A Father upon that place hath a nota- 
ble glofs,fays hQ^Stifferings are not to be compared ^ 
lookedufon^inrefpectj fir si- of the funifhment that ,„„,^^ 
we have dejervea^ which is faffed by^ and fardoned '^ fmurm 
and then not to he comfared and reckoned with the 
frefent grace and cornfort that Gods feofle have 
here : but then much lefs is to be compared and 
reckoned with the weight of glory that is to come, 
that is promiUbd to us- And fo in 2 Cor. 4. 1 7, 1 8. 
While we look at things that are eternal^ not tentfo- 
raly this light affliSlion^^ all is butl^ht, and nothing 
in comparifon : What is it for one to have a rainy 

Rr dny,^ 

Hon funt 
pijfidnes ad 
culpgm qujt 
lis gntiim 

titiiTy ad I 







6io j 

Moses his Chwe. 

day, will) is going to take pollcflfion of a Crown ^ 
tlxvcisnoman would be much fentiblc of alicrle 
cold in Ins licaJ, it it were uncovered a while to 
have a Crown of gold put on. I have read of a 
toolilli woman that was afraid her Son flmuld get 
cold by putting off lus night-cap to have a Crown 
fetiipon his head-, but no wile man would much 
confide: the cold he ihould get in his head upon 
that ground : Great things fwallow up fmall thing?, 
and great joys will fwallow. up fmall evils -, there 
is no comparifon between the evil wc fuffer here, 
and the glory that is to come • What is a drop ot 
vinegar put into an Ocean of fwect wine? it is no: 
lb much as taken notice of ^ here when a manre- 
ceivcs a great good, he is not affedcd with kilh 
evils; As for example in Saul, when ^^i*/ Aadtht 

ifchim, 1 Samittl lo,^-] 

trouUcA : 


M o s £ s his Choice. 


in themfclvcs , and no marvel though thefc men 
be fo much troubled at other mens defpifing of 
them. If a Merchant have a Ship come home la- 
den with many thoufand pounds worth of rich 
Commodities, though his Servant fliould do fome- 
thing amifs that day, he would not be froward at 
it 3 but pafs it by, bccaufe he hath fuch great pro- 
fit and good coming in 5 fo the evils of the world 
are nothing in cotflparifon to that foul that knows 
the great things of the Kingdom of God to belts 

Thirdly, there is a mighty deal of power iii itj 
becaufc this refpcft unto the recompence 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 objeS:, other things are not 
minded in comparifon ^ and this is the reafcfn why 
thofe that are in a phrenfic, are infenfible of what 
you do unto them-, becaufc their mindes are taken 
up about that which they apprehend fo ftrongly, 
as nothing elfe is minded by thrtn •, and if there 
was any objeft made known to take up the minde 
of man , it muft be fuch great things as thefc , 
made certain and real to tne foul by faith. It is 
a property peculiar to God, that though he hath 
many glorious things that he cxercilcs his wif- 
dom about, yet he does minde the lead thing, 
the leaft creature in the world, as much as if there 
were nothing elfe to minde ^ but no creature can do 
fo,no creature can minde great things with intention 
of minde, and yet minde inferior things with any 
ftrength of intention too, but if he mindes great 
things with intention, other things muft be lightly 

Rr 2 minded. 




Moses hU Chtuce. 

mi rcfi'icit 

(071 M TC» 

borrct fr^^- 
mhun >iU' 

Met Itcfo- 
res in fine 

'uzcn.e if- 


minded . An Ecclefial^ical Hiftorian tcUs us of the 
Chriftians they did fo mindc the glory of God, and 
the glory of Heaven, as that the pains they fuiftrcd 
were as in the bodies of other men, and not in their 
own bodies. It is reported of Archimides^ who was 
a great t^MdthematicUn^ that when the City was 
taken wherein he was^ and the Warlike inftrumenis 
of death clattering about his ears, and all was in a 
tumult, yet he was fo bufie abouf drawing his lines, 
that he did not know there was any danger, and 
heard no noife : It fuch objcifls as thefe can take up 
the intention of the minde, fo as not to minde other 
things, then much more fuch anobjed as eternal 
life, and eternal gloiy and hapjMnefs, And therefojr 
that place is very obfervablc, in 2 C^r.4. i6.lVc€ufft 
not in oi^r fufferings J becaufe we look not at tmngs 
thAtarcfeen^hutat things that are not feen\ We arc 
fo intenfe about Heaven, and the glory of God , that 
we do not give a look at things tliat arc fcen. So in 
Hci. II. 15,16. They were not fo much as mindc- 
ful of that Countrey from whence they came, Se- 
caufe they fought a Conntrej that wm better^ a?.d 
heavenly. It is a notable expreffion that ^^j?/ hath 
concerning the Martyrs , fays he, 7hey do not look at 
the danger they are in^ but at the croton : And again 
he fays, They do not look at the officers ^ and Execu- 
tioners that are tvhipping of them^ hut they look to 
the f^ngels that are giving acclamations^ and that 
are encouraging of them. As* a carnal heart, a man 
that mindes earthly things, his minde is fo taken up 
about them, becaufc they arc an objeft fuitable to 
him. as when all the glory of God,and of Chriffc,and 
of Heaven is fcL before him, he. lets it pa(s without 

Moses his Chmce, 


any minding 5 fo a gracious heart that by faith can Cap- J 3- 
fee into the reality of the glory of Heaven, and eter- 
nal life fo taken up with them, as not to mindc e^j^- 
ly things *, and that is the third particular. 

Fourthly, the rcfpeft unto the recompence of the 
reward hath a mighty power to carry on the foul in 
a way of fuffering, becaufe the foul by this comes to 
fee how infinitely well pleafed God is with it, and 
with that it undertakes for his names fake, in fufier- 
ing any thing in his caufe -, and this does mightily 
prevail with a gracious heart. If God docs but give 
nis command to do a thing, this might be enougn to 
fliewGods good pleafure in that adion^butwhen with 
command God reveals fuch infinite glorious things 
that he will reward that aftion withaL this difcovers 
more of the infinite good pleafure or God ^ fo that 
the foulinthis does not onely fee its own happinefs, 
but fees the infinite good pleafure of God in it ^ and 
reafons thus, How hath God fet his heart upon me < 
And what infinite good pleafure is it that ne takes, 
in that I poor worm fhall fuifer for his names fake, 
when he does not onely tell me it is according to his 
will, but he hath fuch infinite glorious things to 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 5 but in 
that thefe things are fo revealed, and I in fome mea- 
fure fee them, I cannot but think God takes infinite 
delight in thefe fufferings,for his names fake,& God 
forbid that any tiling in the world (hould take off my 
heart from that which I fee God takes fuch infinite 

Eleafure in : when a gracious heart fhall fee God 
olding forth a crown to fet on his head in fuflfering, 
Rrj it 


Moses his Qxuce. 

it fets the foul on fire in fuffirring for God ; if thou 
hadft onely given forth thy command, it had been 
enic ^h to make all creatures obedient to thee ; hot J 
that thou iliouldeft manifeft thy felf thus to croivn f 
them with this glory, and to lay up thefe trcafures of | 
the riches of thy glory for them. Who would not do 
and fuffer any thing in thy caufe^ O bleflfed God ! 

The fifth particuiar^wherein the power of this argu- 
ment confifls, is the abundance of fweec that there is 
in the hpe of this remard^xo fill the heart with joy and 
peace^the more joy and peace the heart is filled with- 
al, the more certainly it is able to do great things. So 
NehemUh tells thejpeople when he would have rhem 
rejoyce. The joy of the Lord (6 your firength^ Neb. 
8. lo. When as the heart is ftrengthned withjoVjit 
is able to do mighty things ; now the hope of thefe 
glorious things do mightily fill the heart with ')oy, 
and fo ftrengthens the heart : A man that hath m \ 
body ftrong, he can endure cold, and bear ercat 
burthens that a weak body cannot bear^ and nothing 
ftrengthens the heart more then this joy of the Lora, 
where the heart is filled with it. Veflcls that are em- 
pty will foon be broke with the heat of the firc,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 rcfreflied wth wine^hath 
great ftrength to undertake any thing, fo the foul 
mat is filled with this comfort of the nope of Hea- 
ven and gIory,can go forth as a Gyant refrcflicd with 
wine, and make nothing of thofe things that others 
make great matters of. When the heart is filled with 
joy & nope of believing,and fo filled with hghc wth- 


Moses his Chwce. 6\k 

Hie [At In- 
cU : 

his hand 
upon his 

in^whatfocvcr darkncfs is abroad it cares not. As Oe- Cap.53. 
coUmfaditis when he was to dye, and thev fpoke of 
the light without,fays hc^hat is the ligit 'mthout ? 
7 have light enough within ^ And fo a gracious heart 
fays, there is enough within to ftrengthen me, let 
there be without what there will. When Alexander 
gave away great things, almoft all he had> one of his 
Officers aked him what he would have left for him- 
felf,{ays ht^Hofe: fo fays a gracious heart,though all 
things be gone, yet it is enough to fill my heart with 
joy,tnat 1 have hofe of the glory that is to be reveald. 
A natural chearful fpirit can be able to undergo 
great things, that one that is naturally timorous can- 
not 5 the Wife man faith, The S fir it of a mdnJhaUfn- 
fiain his infirmitiesih man that hath a natural chear- 
ful fpirit, is able to fuflain many infirmities that o« 
thers cannot ^ As for melancholy fpirits, every thing 
that comes crofs to them is ready to fink them, and 
they cannot undergo thofe troubles which a chear- 
ful fpirit can, becaufethey want thefweetneS 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 eo with lefs cloathes 
then another, becaufe he is well lined within ^ fo it is 
with a heart that hath a great deal of fat and 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. Agooa man is fatisfi^d 
fr§mhimfilf: And it is enough for good men to 
know within thcmfclves that they have an enduring 
{ Rr 4 fubftancc^ 



Moses his (Jbmce. 

fubftancc, Hcb. lo. 34. A tree that hath a great dci\ 
of fap within, can bear great weights and burthens 
that others cannot -, and that is the fifth ground, be- 
caufe the hope of thefe things does fill the heart with 
joy, and fo ftrengthens the heart. | 

A fixth thing wnerein the power of having refpcd 
to the recompence of reward appears, is in that it 
hath a great deal of power to rehft any temptation ' 
of Satan, and to quench the fiery darts of Sann. 
In Ephef. 6. where the fpiritual armor is (pokenof, 
the helmet y the armor that is for the head j and keeps 
that from being hurt with any ftroke, is the Aopc 
of falvation, and the hope of glory ^ fo that wbr- 
foever temptations of the Devil comes, by this 
helmet they are kept off, that they do not /b much 
as take the judgement : As we might itiftancc in the 
feveral temptations that the Devil hath to keep one ! 
from fufferings 5 as when he comes and fays, Wh) j 
will yoH undo jour (elves mfuch a tvay as this? Prc-j 
fently the hofe of Jalvatien is held up, and the foul ! 
anfwers , It is fo far from undoing of me, thatic 
is the onely way to provide for my felf 5 He that tviH 
fave his life P)alllojeft^ and he that mil lofe his lift 
for my fake,lhall Jave it. If the Devil comes with 
this temptation , Surely God does not require fuch I 
things af his people^ tote brought into fuch firaits^\ 
and Jujf'er fuch hard things : The foul that harh the '; 
hope of his clory, holds it up, and makes this an- j 
fwer ^ Why ^feeing the Lord hath laid uf fuch glorious . 
things hereafter^ why jhould I not think that God mj 
require hard things for the Pre fent? If he comes witn 
this temptation, Why mil you go on in afingular way 
from others ? A gracious heart upon this argument, 

anfwcrs, I expeSf cheice dnd fingular mercies from Cap.jj. 
Cod^ arid iphy jhould I thirtk much to go on in a way 
that is finguUr ? though others do otherwife, it may 
he theyjhal never be partakers offuchfingular things. 
If the Devil comes and fay. Surely God does not love 
you, if he did ^ he would not fufferfuch great calami- 
ties^ andfore troubles to befalfou^ andtf ittpere his 
eaufey he would affift you in it : the foul anfwers. 
Hath the Lord laid up fuch glorious things for me 
hereafter^ and jhall I call Gods love in queHion^ be- 
caufe lam deprived of thefe mean things y and under- 
go fuch affliaions as thefe ? certainly thofc things 
that Goa hath l^d up for me (hall fo uphold my 
heart, as that I ihall never call in queftion Gods love, 
though I fuifer never fo much here % and that is the 
fixth particular. 

Seventhly^ there is a great deal of power in this 
argument to help on the foul in a way of fuffcrinjg, 
becaufo by looking at this recompence of reward^ the 
foul comes to fee what glorious things fuf&rings do 
prepare for, haften unto, and work to the encreafe 
of. Firft, what glorious things fuffcrings prepare 
for : As it is a notable expreffion Mr* Hawks hach in 
a Letter he writ to encourage Mr. Philpotj being call 
into the Bifrops Cole-houje^ fays he, This Rifl)0Ps 
Cole-honfe is but to fcour you^ and make you bright ^ 
and to ft you to befet up upon the highjhelf^ meaning 
Heavenly as when you would fct up veffclsof brafs, 
or iron^you firft take cinders or afhes and fcour them, 
and by rubbing them with fuch things, they are fit 
to be fct up 'y fo all fuflferings are but the means that 
God ufes to fcour his people to make them bright, to 
fet them up on high 5 God will not fet up his fcrvants 

on I 

Cap. J 3- 


on the high (hclf , till firft he hath made them bright, 
and he ufes this way to do it> and then chey bmcn 
to great things •, the more one fufitrs, the nearer he 
comes to glory, and to Heaven: Let the woriddo 
the v/Qxd it can, it can but take away your eftates, 
and meat, and drink, and put you in tne cold, and 
haften death , and the haftening of death is die 
haftening of glory : The grcateft fuflferings of Gods 
people, are but as the fiery Chariots to cariy Gods 
people home in. This was the aiifwer of Bajil to the 
Emperors LicHtenam^ when he threatned death to 
him I Dtdth is a benejit to me, it will fend me feetuf 
t0 Cod, to whom I live, to whom I aefire to tdficM. 
And then they do encreafe glory, it is but a trade (^ 
lefs things to encreafe greater 3 all fuflfirrings arc the 
feeds of glory. 

Eighthly, there is a great deal of power m this 
to carry on the foul in a way of fuflfering, bccaufc 
it docs mightily enflame the foul with love to God, 
and Jefus Chrift 5 it feeing that the bottom and 
ground of all this glorious recompencc of reward 
is in the free and eternal love of God in Je£us Chrift, 
that did work about this before the foundation of 
the world was laid 5 this docs mightily erifiame the 
heart with love to God, and therefore it wilhes as 
that Martyr didfi that I had as many lives as I have 
hairs on my head to lay down for Chri/t. And it is 
forry that it harh no other opportunity to. tcftific its 
love ro God, the foul fays, / have bm this little time 
to teftifie my love to Cod^ and lean but teftife little 
in dhing : O what a happinefs is it, that that which 
I want of tcftifying my love in doing, I have it in 
teftifying my love in fuffcring J Shall a dog that hath 



Moses his Choice. 

but a few crums or bones from his Mafter, be wil- 
ling to venture his life in defence of his Mafter^ and 
fli^l not a gracious heart, that expeiSs not crums 
and bones, but Crowns, and unconceiveable glory I 
in Heaven, be willing to venture life for God in the 
caufe of God < 

Ninthly, there is a great deal of power in having 
refped to the recompence of reward to carry on a 
foul in fuflfering : becauft according to the things 
that arc apprehended, there is the like impreflion 
left upon the fpirit : As a gracious heart apprehend- 
ing holy things is made holy, and apprehending foi- 
ritual things, is made fpirltual , and apprehending 
great things, is made great, there is a holy jgracious 
magnanimity put into the heart : A man that is lift 
up on high upon a high Tower, or a high Moun- 
tain, he looks upon tnings below as little things : 
The apprehenfion of this glory lifts the foul on high, 
andputsanimpreffion or greatnefs and glory up- 
on the heart, and fo caufeth an hcroical fpirit in the 
heart, to look upon all things below as fmall : as 
the Martyrs, though, they were weak fpirits by na- 
ture, even women and children, yet apprehending 
fuch great things, they had heroical magnanimious 
fpirits, and looked upon their fufferifigs as fmall 
tnings, bccaufe they had an impreifion ot the objeft 
they beheld left upon their fpirits, and in fome mea-' 
fure were made like it. 

Laftly, there is a mighty deal of power in looking 
to the recompence of reward to help in futferings, 
bccaufe it hath much power to clcanfc the heart : 
every one that hath this hope purgethhimfclf, i lohn 
3. AndhcncetheChriftians in the Primitive times 






Cap. 5 ! 


Moses his Choice. 



were fo able to fufFcr, beciufe they had their hearts 
(o ftirged by faith y C/fcfs 1 5. p. Take a man tlut 
was ftrong^ if he have many ill humors in his bodyi ' 
all his (Irength is gone, but if the Phifitian gives 
him fomething to purge out his ill humors, thougli 
hee have no Cordials given him to flrcngthen faioi, 
yet he is (Iron^, and he is able to endure, and to do 
more then berore : Sothofe fpirits that are full ofi 
diflempcred humors^that are unfound, they can bear | 
nothing, undergo no difficulty, but when there is | 
any thing to purge the heart and make it dean, then J 
it is able to do or fuffer more : fin lies rotting at the j 
heart, and by rotting does weaken 5 a rotten rag hath \ 
no flrength to bear any thing, fo thofe that bzvc 
old fins lie rotting, they can bear nothing : Theffi- 
rit of fower^ anicf afcundminde is put together, 
2 Tim. 1.7. now the hope of this glorious tcwatd 
purges the heart, and makes it found, and fo catties ; 
it on in power. Now put all thefe together, and no 
marvel ihziMofes by having an eye to the recomfence 
of rcrvdrd co\ndi fuffer fo much : many arc afraid of 
fuffering hard things in the caufe of Chrift - but you 
fee what will enable you to endure all. Now I fliould 
apply this in many particulars. 

Firft, If there be fuch power in this to help to 
fuffering, then furely there is power in this to nelp 
to fervice :• you that know what thefe things mean, 
be afliamed to complain of any difficulty in any 

Secondly, hence we fee caufe much to blefs God 
that reveals fuch things to us, to carry us through 
fufferings 3 though godlincfs brings much fuffering, 
yet it brings th&t which will ftrengthen againft fut- 

Moses his Choice. 


fcring. Thofc that \vritc the ftorics of Egypt, re- .Cap-jj 
port that there is no country in which there are more 
vcnemous Creatures thenin-E^m^ and alfo they 
write , there is no Country hath fo many Anti- 
dotes to help againft poyfon : fo godlinels brings 
with it many troubles and fuf&rings, but then god* 
linefs hath much in it to help againft troubles and 

Thirdly, hence we come to fee the rcafon why 
fo many are overcome in a way of fuflering, and do 
yield 9 and fobafely Apoftatize, rather then they will 
go on in a way of fufltring for God : they have not 
an eye to look up to Heaven, and to fee all the elory 
that is revealed : they do not know within them- 
felves that there are fuch things, as it is faid of thofe 
in Heb. 10. 34. They knew within themfelves what 
they had in Heaven ^ they look upon thefe things as 
I conceits and imaginations. In Phil. 3. 18. the A- 
! poftle fpeaks of fome that were enemies to the Crofs 
of Chrifi^ but what were they i They were men that 
minded earthly things : but fays the Apoftle, Ottr 
converfation is in Heaven. What was the rcafon 
thatD^w^;^ forfook Paul ? It was for this frefent 
world -^ he was not acquainted with the powers of 
the world to come, and therefore he forfook Paul^ 
rather then he would fuffcr in the caufc of God with 
Paul. Certainly, thole that fall off in the time of 
fuflfcring^arc fuch as nevcrhad a tafte of the powers to 
come, or have loft it : this dew of Heaven bath not 
fain upon their hearts to moiften them, and there- 
fore every fufftring does fcorch up the root : If the 
root be kept moift, though fcorching heat come, it 
does not cliy up the plant, but it is green and flou- 
rifliin g\ 





Moses his Choker 

rifiitngftill: It is the dew of Heaven, the hope of 
the glory ot" Heaven that keeps our root moift, and 
lo.wefliiUholdont in the time of fuf^ring: It is 
given as the caufe of the feed in the ftony ground not 
come to perfcftion, Luke%,6. Beaufe it wMtJ 
moifture- many froward people in Religion prove 
like the ftony ground, they have not moifture, this 
dew of Heaven lies not at their hearts : Andthcrca- 
fon why many do not hold outjis becaufe thw wane 
the Anchor of hope : In a tcmpcft if there be not 
an Anchor well faftened, the (hip will be carried up- 
on the rocks or the fands : Now Hope is the Ancmi 
that muft hold the (bul in all aflliftion, if tha: Itold, 
let ftorms and winds be never fo loud, yet rfec/icart 
will be kept from being fplit upon the rocJcs, and 
fivallowedup in the fands : but many have but apa-| 
per Anchor, a conceited hope, not a ftrong hopci 
faftncd upon the infallibility of God in his \\-ord and ! 
promifes, and therefore they cannot hold out tnthc I 
time of danger. To conclude all, wc fee what will do j ' 
it, what will carry us tlirougli fuffcrings. 1 

Let us make ufc of this argument, and not look up- 1 
on the grcatnefs of our fuffcrings, to think my fiit-[ 
ferings are greater then othci-s, but ratiier let us look I 
upon high toour God, and the greater thingsrhi: 
are prepared for us. As St. ^^ugufiine fpcaking 10 ' 
a Chriftian that was to fuffcr. Do not [o much .ttund \ 
tvfjai pittjipsment thou hj{r,rvhatjhare thort haji inthc '. 
«^hip^or in correction, butwk;itthouLt{t in the TC'\ 
(lament^ in Gods Word, rvhttt is revealcii there far thu 
fWCOKra^e merit . And labor to have the light wir/iin ' 
VOU,Otc\\ca\\\\''^TvQNa. ^-a -, "^>ciM!^ ■TCviM^ tJliiiiffsi 

Moses hia Choice. 


light outwardly 5 yet if you have not the /WW Cap.53. 
light, thisoutAvard light will never ftrengthcn you 
to hold out : And labor for faith to put life in all 
thcfc arguments that have been fpokcn of 5 unlefs 
faith come and breathe the breath of life upon them, 
they will all lie dead. Labor that nothing be 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 
thcfc things, and make them lively by faith, but 
Ictyoarconverfation be muchin heaven y fending up 
yourfpirits to heaven, and opening your hearts to 
receive the influence of heaven, and then you will 
be able to endure what God calls you to: Who 
knows what God will call us to < God is flirring in 
the world, as if he intended to do fome great things 
in the world , and therefore we had need of flrong 
arguments to keep our hearts clofe to him, when 
manythoufand hypocrites fliallfall. And thus we 
have finiflied four things in the opening of this 
poiht : Firft, that there is a reward for Gods people. 
Secondly, how far they may have refpcft to this re- 
ward. Thirdly^what the reward is. Fourthly,whcre- 
in the power of having rcfpeft to. this reward lay 
to undergo any fuffcring. Now the fifth thinp 
that remains, is , the Application of all that hath 
been faid . 

And if there be fuch a glorious reward for the 
people of God, then in the firft place the offence of 
the crofs ts taken away -, let us be afhamcd ever to 
be hindredin rhe way of God, bcca\jfeot\!bR cto^s\ 


Cap 53 

Moses his Chaice^ 



bccaufe of any thing we (hall fuffirr in the way of 
God, when as there is fuch a glorious reward here- ' 
af;cr. No (term of the raging SesfhonU terrift «f, 
confidering that tvcrU^ing calm that is a comiMgy. 
fays Jerome : Lee no man (peak hardly of Godsj 
ways any more. I remember I read of St. ABguftine \ 
before his converfion, he.faid he was convinced of 
thewaj^of God, but fays he, / did not like t§ g§\ 
through thofe ftraits : He found the ways of God [ 
difficult, and that he \\*as like to fuffer much, and. 
that hindred him; and (b it docs many, thev fee; 
(Iraits, they muft deny themfelves, and fufier \mi 
thills, and upon this they are hindred-, bur let us 
never be hindred more by tnis, (eeing there are fach 
reat things revealed of the reward of Gods people 
creaftcr : Why fhould we be (b (hy of the way, 
affliiflions that lead thither «, is not here enough k> 
pay for all ^ Cod will not^ fays Lacfantias, have xht 
path that leads to this immortal hleffed^efs, he a deli- 
cate path. Ccnainly, if any of you fliould be hin- 
dred from the ways of God by any hardlbip you 
arc like to meet withal, how will this confound you, 
when God fliall come and fay, Did not I fliew unto 
you thofe glorious things I intended for my people i 
and was not all thatfufficient to draw your hearts 
over thcfe difficulties < 

In the Primitive times ^ the offence of the crofs was 
taken away, after once they came to be enlightned in 
fuch glorious things as thefe 5 \nHeb. 10.52. Call to 
^^.^.,„^ remembrance the former days ^ in which after jou rpere 
^Mnmindted^ yon endured a great fight of affliefions -, 
lefore thev were not able to indure that fight of af- 
fdions, but after they were illuminated they wre •, 


its ViluT" j 


cvm 1 w- 
riiri itojiu 
ft i:uvqua 

in cx ilium 

Sow fcr 
iQm trsn 
fire i»gu 

MA h^^i'tm 
id immoT" 
ukm ill -UK 
mm icU' 
cito itir.en 
• dc Oificfo 

Moses his Choice. 

fo hovvfocvcr you might have fomc hard thoughts of 
the ways of God before, yet now being illuminated, 
having the light of this bleffed truth of the reward 
that is to come.revcaled to you> be willing to endure 
any fight of afflidions ^ do not look at this (tumbling 
blockjlook up to Heaven^and that wil keep you from 
ftumbling. When men walk upon the eann, if they 

I look upward,they may (tumble upon (lenes&blocks^ 
but it is otherwife in our walking in Religion, our . 
looking upwards to heaven does keep us from (tum- 
bling : Wifdom is on hich -, the way of the righteous 
is a high way, he is lifted above all ftumbling blocks 
by looking at this recompenceof reward. SuPaul 
when he had his thoughts about this/ays hc,Neither 
life^nofdtathyfrincifAlitics^orfoxpers^ nor any thing 
jhouldbe able tofefardte him from the love of Cod. 

Secondly, if tnere be fuch a glorious reward, con- 
(ider,that this is a mighty aggravation of the evil of 
(in,that whenGod hath revealed himfelf fo gracious, 
as to lay up fuch glorious things for thofe tnat walk 
in the way of obedience,for any after this yet to em- 
brace the waysoffin,muft needs aggravate the hor- 
rid and defperate wickednefs of mans heart : There 
is evil enough in fin, though we Ihould lofe nothing 
by it, that it is a difobediciicc to God, a breach of 
the Law,and going againft the minde of God •, but 
for men to venture upon the ways offinj although 
they know they (hall lofe fuch an infinite good as 
this is, here is not onely defperate wickedncfs^ut de- 
fi)crate foUy^it is a fign that mans heart is defperately 
(ct upon fin,that he wil go on in fin,though it be with 
the Io(s of all this glory, and thefe bleffed things. 
I remember x^mbrofe reports of one Iheotimus^ 

S f that 





Moses his Choke. 

that having a difealc upon his Ixxly^and the Phyfit 
tola him, Excq>r he did d^ftain from inrcmpcan 
drupikenntfs oxunclcmmefsy he was like to idk 
eyes • his heart was deiperately ice upon his fin, rj 
he laid, Farewelfwcet light then . as if he lliouldla 
I rauft have my pleafure in that fin, if I muft lofcn 
eyes, then farewcl eyes, fdretve I the light. I fuppc 
there is none ot you dare rcafon thus delpenwcJ 
when we come to you in the name of God, andfpc; 
ot fome particular fin that your confciences telly i 
you are giiilt)^ of,and profels unto you as in the nar 
of God, that that way you take cannot ftand m 
eternal life,that you muft eternally pcriih>and Met 
that happinefs tliat God hath prepared for the Saint 
perhaps none dare (^Ly^FarewelCod^andC/^riBiMd 1 
terffdlliff.dndall^ImMJl have iw^j^^sr .-Though you d 
not fay lb direftly ,yet if after you have heard all tht 
you go on in a finful way,you do in effcdt fay fo -, fc 
the Scripture fays. Know you not that nodrunkdri^ 
whoremonger yn or covetous ^nor unclean f erf on^nor tx 
tortioner^andthe like^Jl).tll enter into the Kingdom i 
I God: You know this,it is not poffible that any ihoul 
' befo ignorant, but he knows fuch fhaU never enn 
into the Kingdom of God^ you gt)in£? on then infiK 
a way,you do as it were (zy^FaremlGod^and hcAve, 
and far ewe I all that Chrift hath f ur chafed by hisUoo. 
rather then I will lofe myJ!n:Ho\v will this confour 
you another dav 'f how will conference accufeyou 
when it fhall tell you what you have heard, and wh: 
you might have had, and you have loft all for yoi 
luft; Godfliallfay, I revealed to yon what mjwa\ 
and comfeh were concerning man , that this wa 
the great work and defign^ that I intended to mak 


Mos£S his Choice. 


wretchednuH haffj, to bring vile duft intoglory-^ And Capi Jj. 
wds tbdt my great mafier-fiece^ that I intended no- 
thing in your eyes^ but mufi it be de/pijedfor thefatif- 
fying of your h(ts^Chtiii (hall plead ai;ainft you,Wii<f 
I content to leave the bofom of my Father, and to be in 
the form of a fervant^and to he made a curfe^ ^ to lofe 
my precious blood, ^ my life^to^fur chafe glory for man^ 
anamu/t this be flighted for your bafe la^s? How will 
the Spirit of God plead againft you i What^was not I 
in the mouth of my Mini fiery to reveal t he fe glorious 
things^ and dee f things ofGod^ that now in the Go/pel 
are made knorvn,and mufi all that work of mine be neg- 
leifed and flighted for your bafe lufls ? Yea,how may 
all the creatures in the earth come to plead againft 
y ou ^ X ord^ thou didft not make us capable of any fuch 
haffinefs as thou didfi the children ofmen^artdyet we 
did honor and ferve thee in our order, but thou made fi 
this creature cafoble of eternal hafpinefs^ and yet all 
is defpifedfor the fatis fying of their baje lufts. Yea, 
how may the Devils come and plead againft thee i 
Lord^ when we were once fallen^ thou wouldft never 
enter into covenant with us, to give us any hope of 
any mercy at all^ much lefs hope to receive any fuch 
great things • there Was hope for thefe wretched crea- 
tures to be eternally happy ^ and yet they neglelted all 
for their lufts ^(^ therefore fijal their puniflyment bt no 
more then ours? fliall their fire be no hotter then ours? 
Thefe things that I have dclivered,though they be 
comfonable to the people of God, they will be ter- 
rible things to the wicked^ and will be a dreadful ag- 
gravation to fin, as Heb. 10. 29. Of how much forer 
pnnijhment do you think thofe worthy of that in neg- 
I leB of thefe things do even tread under foot the blood 
' Sfi ^^ 


Cap. 5 J 


Moses his Choice. 

of the Son of God^ as cdf.i^^. Howjbdllpn efiafe^f 
rve negleSt fo great falvati on? If the (alvation that wc 
(peak of were noi great falvationjx would not defenre 
uich great puniflimcnt for the neglcft of it : See hoiv 
I great the mercy of God is in revealing fuch great 
falvation, fo great fliall the puniflimcnt be of tnofc 
that negleft fuch great; falvation : Wc ufe to fay to ; 
fome that will be bold to venture upon fuch ways as ; 
others will not^ They may fay and do what they wM, ' 
they have nothing to lofe^but if a man have any thing ; 
to lofe he is more wary- it is true/if wc had notningto ; 
lofe, it were not fo much for us to go on boldly and i 
carelcfly in our way, but know wc arc capable of a- ' 
bundancc of glory, that we are in danger to lofc if wc ; 
go on careledy : Confider what you are like to lofe, ' 
and let that raife your heart againft the ways of fin, ; 
nothing can make it up. For one to do any thing t\ut ; 
(hall prejudice the right to a Crown,this is counted a 
great offence, and is not paft by without blood : Sin 
fceks to deprive us of a Crown, of Heaven,of immor- \ 
tality 5 O the mifchief that is in fin ! let our hearts rife '. 
againft it with hatred to death : when any temptation 
comes, let us ufe this argument as a help to anfwcr 
temptation, O in this temptatiori there is that will 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 flial I fin:* will any fin do you that good 
as will countervail the cutting you off the hope of 
all this glory i will it make you amends for this evil i 
If^a man might have a whole world given him for 
to lofe his eyes, no wife man would lofc the benefit 
of his fight for the whole world •, wilt thou venture 
thclofsof the fight of God, and of Chrift, and of 



all communion to be had with them for a luft, and Cap.53. 
for a bafe pleafure < what worth is in it to make thee 
fo venturous i When a temptation to fin comes, 
makeufe of this argument, as Saul did to his men, 
What^ CM the [on of ^ejfe give you vineyards^ and 
oliveytrds f So you may fay to every temptation, 
to the ways of fin. What, can my fin give me Hea- 
ven, and glory, and immortality < can my fin re- 
ward me as God will reward me if I walk in his way i 
If a Chapman (hould 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 flefh, 
let your hearts rife in difdain againft it, it offers you 
infinitely to your lofs, bafe momentary pleafure for 
Heaven, and all the glory that hath been opened to 
you. As one faid when a Harlot askt a great price 
tor pleafure with hcroneni^ht, / will not buy re fen- 
tance atfuch a rate : And fo when fin comes, fay, / 
mil not buy pleafure at fuch a rate. It was an aggra- 
vation of the fin of //r4f /,that they would return into 
^SJfU hccaufe the Land of Canaan was fo good a 
Land-, So it argues bafe hearts in people to delpife all 
that is in Heaven, and the glory of it for to turn to 

^Slf^^ ^o fomc bafe luft. 

Tniidly, if there be fuch a glorious re\vard for the nr^ ^^ 
Saints, this rebukes all bafe worldly drolfie fpirits, 
that feck for no higher good then meerly to enjoy the 
ufc and comforts of the creature , and content to 
their flcfh for a while : How many arc there in the 
world that would blefs thcmfelvcs in thefethingsf 
Might I have but fuch an eftate^and {juch content in the I 

Six %»«tU^ 

Non titvti 
enum Px- 




« m 


Moses his Choice. 

fworld^ it rvcrc enough^ they (houU think themfchis 
happy. As that Dttke of Burbone in FtmcCj if he 
might have his Palace in Paris , he would not chawe I 
it for Pdradfje. A company of bafc droffie bints 
that could be content to have the things or diis 
world for their ponion , it argues you have low 
thoughts of an immortal foul -, you know nor what 
an immonal foul is capable of, who can think your 
fclves fatisficd in any creature. You have but low 
thoughts of God •, are there no richer treafures in 
God then onely a few outirard delights, meaty and 
drink ^ and fjferts here i Hath God notfainff eift to 
communicate to the creature < what mean tnoughts | 
haft thou of Chtift, and of all the purchafe of r^e ; 
blood of Chrift C What, hath Chrift come and \ 
laid down his blood to purchafe nothing but tHs, ; 
to have content in the creature i Ccnainly tht G%i 
of this wifld hath blinded thine eyes , that thofl 
fhouldft not fee into the glorious things of eternal 
life that are in the Gofpcl, and in the Word : How 
j many would frame to themfelves a kindc of Hea- 
ven here, an imaginary Kcaven ^ As I have read of 
a King of ferfia^ that he would have an imaginary 
Heaven, and therefore he made a brave Palace, and 
in the top he made the heavens, and painted Sun, 
Moon and Stars^ and underneath Clouds^ that with 
Art moved up and dowji, and diftilled rain , and 
made thunder, and he had a brave Throne gliftcr- 
ing above thofe clouds, this might be fufficient fw 
a Heathen ^ and yet how many ehriftians arc guilty 
of this, to iniagine Heaven to themfelves ^ IFticy 
had but this and this, that were Heaven. Certainly 
thou wit finAc tVft V^fecit \\\^fc\ttf«N^«^ a hell^if tliett 

«M o s £ s his Choice. 

were no pain •, but know, thou canft not lofc Heaven, 
but thou muft of neceffity be plunged into hell ^ you 
cannot lofc all this glory, but you muft of neceffity 
be under that mifeiy which is contrary to this glory 5 
whofoever lofcs the one, though that be ill enough, 
he muft be under the mtfery of the other. 

And know, whatlbevcr tny heart is fet upon in this 
\vorld, if it be not in order to this reward, it is curfed 
to thee, for the blcffing of all comfort does confift 
in order to this laft end- O that men were throughly 
principled in this one principle , namely , That the 
good of all things in tM world, confifts in the fubor- 
dination they have unto the higheft and laft end for 
which they were made : Now whatfoevcr a man 
hath, if there be not a fubordination of it unto the 
laft end, it is all curfed : O know thy folly, that 
haft fought to fatisfie thy felf in the things of the 
world 1 Know thy folly, that thou haft in this, like a 
Swine fought to take contentment in fwill and husks, 
when as you hear there is bread enough in your Fa- 
thers houfc. Mark what the Pfalmift fays in Pfal.A.j. 
Hew long will y$H turn my glory into fhdmc ? how 
long will yon love vanity andfeek after lyes ? By 
your loving vanity, and fceking after lyes, you turn 
the glory of God into ftiamc-, lb all carnal hearts 
that feck for their portion in this world, put a ftiamc 
upon all that glory that God hath opened to you in 
this recompence of reward : O be not guilty of this, 
when as you have heard of thcfe glorious things in 
the recomfence of reward , do not you caft ftame 
and filth upon' them, as if they were all imagiaiti- 
ons. Know thofe tntngs that you efteem to be real 
and fubftantiai, arc vanities and imaginations, and all 


The good 
of all 
^CTC con- 
!t(Is in 
CO the fu" 

Cap. J 3 
life ^, 

fubftanccs and realities are in this recompencc of 

Fourthljr, if there be fuch a glorious recompencc 
of reward for the Saints j thofe w6 are to be rebuked 
who feem to go on in thofe ways that might bring 
this reward , and yet through the wickednefs of 
their hearts do deprive thenifelves of this reward » 
andthefeare hypocrites. There are three forrsof 
1 thefe : 

Firft 3 fucli as though they go on in the hearts 
fame ways that Gods people go in , yet there arc 
fo bafe and vile therein , as they feek no greater 
things in them then their own bafe ends, and fo 
lofe all. 

Secondly , fuch as go on in the wzm ihzi tend 
to this reward, and yet perilh at laft tot fome one 
bafe luft. 

Thirdly, fuch as go on in thofe ways, and are in a 

ood forwardnefs, and yet prove to be Apo- 

ates, and fo lofe all their labor, and all their re- 

Firft, fuch as go on in the ways that lead to this 
rtward, the ways of Religion and godlincfs , they 
do the fame things that Gods people do for this 
reward, but onely. this, their ends are different -, they 
pray as much , hear as much , and receive Sacra- 
ments, make a great profcffion in Religion , and 
their hearts feem to be mightily up in duty ; yea, pcr- 
hajps they fuffer much in the ways of God, and arc 
refolute in the ways of godlinefe, and yet lofe all in 
the conclufion upon this MOund, becaufc though 
they, be in the ways that lead to this reward , yet 
their ends are fo bafe and low, they do not look at 
1 the 

A graci- 
ous heart 


the glorious reward in thefc adions,but look at fome Cap. 5 3. 
under thing ; as to give content to men, and ap- 
plaufe of men -, and to be accounted fome body in 
the place where they live, and to gain fome outward 
refpe A from fuch and fuch, and this is the higheft 
pitch their hearts rife unto in the duties of Religi- 
on : If ever there were any fottifli defpcrate dclufion 
of heart, this is it, to undertake to do that which o- 
thcrs dOjthat come to enjoy all this glorious reward-, 
and though you do as much as they, and take as 
much pains as they, yet you in the conclufion mifs 
of all, and lofe all upon your bafe ends: you fol- 
low Chrift as others do, but a gracious heart fol- 
lows Chrift for Chrift, but you follow him only jhat 
vour own mindes and wills may be fatisfied, it may 
be you know not how to live : and this is that you 
aym at in followii^ Chrift, and in prayer, and in 
fpeaklng of good things, all that you aym at, is that 
you may be accounted thofe that have farts and 
^ifts •, and in giving of alms, you onely look.upon 
Ibme low and bafe ends which you fhallattainj and 
this is like to be all your reward, fo fays Chrift, Wa 
to jou hypocrites y you have your rervard : And wo 
indeed when this mail be faid, You are forward in 
Religion, to gain to your felvcs fuch bafe things, 
you mall have them, fays God, and this is all the 
reward you (hall have. O bc'alliamcd and con- 
founded in your own hearts, that you ftiould 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 5 by havin 
fuch low ends in religious duties, you make Eari 
your throne, and Heaven your footftool, whereas 


M 6 s E s ^» Choke* 




fpur to 




Cap.53. 1 God fays, ticdven is my Throne y and Earib if mj 
footstool -, Why (hould you be fo crofs to God in tfcic 
fooUfti ways of your vile hearts i 
Some there arc that perform thefc duties to (atbfic 
mturalconfcience^ and fo they may be unround, and 
their confcicnccs not accufe them ^ but thefc hypo- 
crites are the bafeft that can be, their confcienccs 
cannot but accufe them^that they undertake the ways 
of Religion ^ to employ them for no more then tor 
the attaining' fuch 1q wends. Yea, many that arc 
now in Heaven^ and have this glorious reward, did 
not finde fo much ditiHcuIty in the ways of Religion 
as many Hypocrites do. There are three Reafons 

Firft, that they do is by their own ftrength, and 
when one comes to perform the duties of Religion 
by his own ftrength, they arc hard to him •, a gra- 
cious heart hath ftrcngth from Heaven, ajjdfrom 
Chrift 5 now when a man hath received ftrcn^h, he 
can do that with cafe that was difficult before : A 
man that hath a bafe unclean hearty the ways of Re- 
ligion muft be tedious to fuch a one -, as a mars 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, 
bccaufe he does all in his own ftrcngth, and his ford 
is corrupted. 

Befides, the ways of Religion arc not fuitablcto 
his principles,but he is fain to force himfdf to them, 
and all forced things are tedious •, but a gracious 
heart goes on in the ways of Religion as fuitable to 

Bcfidcs^ atvHYipoctiittl\^tl\t\otthofe comforts as 

Moses his Choice. j 6^5 

thofc that are gracious have in their ways, they have ' Cap.jg. 
the aflurance of Gods acceptance, and the light 
of God i])ining upon them, which Hypocrites have 
not •, fo that the ways of God are more difficult I 
to Hypocrites, then to the godly ^ and yet they] 
get nothing by them but fome bafc ends, and the 
godly that do not endure fo much difficulty, get 
jfteaven, and immortality, and a Crown of glory, 
and all bccaufe their ends arc ditfcrcnt : O be fure 
your ends be right^you fee what vaft difference mens 
ends may make 1 

As if two iliould goto fea, it may be they go out 
both togcthcr^and one endures as much temped and 
ftorm as the other, and they are at the like charge •, 
perhaps yet the one comes home richly laden, and 
the other brings nothing but Cockle (hells, and a 
little gravel^when he that brought home the Cockle 
fliells and the gravel, fliall fee the difference between 
him and the otner, when as they were at like charge, 
and endured the fame difficulty, how will he be a- 
fliamed :: This is the difference between a gracious 
heart and an hypocrite, both go out in Religion, the 
one makes as much ftir as the other, and fuffers as 
much diferace and contempt as the other-, the one 
enjoys alithc riches of t!ie Kingdom of God -, the 
other,what docs all his profelfion come to < he gains 
alirrle rcfptftfromjhme^ 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 thcfe are have made, 
when all their profelfion comes but to this ! Yea, it 
may be they clo not fo much as gain refpeft from 
thofc that are wife and judicious, but onely from a 
company of pratlcrs, that will fpcak well of you 


Moses his Choice. 

whcnyouplcifcthcm, and when you do notploTi 
them, they will (peak as ill of you : like a grcit 
blazctlut a little fire will make in ftraw for thcpnr- 
Icnt, and when it is paft, you fee nothing butaftw 
black artics ■, lb maiw Profeftbrs make a great bli::, 
and a great noife and lhew,and all that it comes nys, 
that ihcy get a little eftccm in the world -^orjlilfKirs 
ihey will flutter up alittlc, but thcii eye is upon the 
carrion ; fo many fccm to be above in the ayr in ilie 
profcOion of Religion, and yet their eyes arc upon 
the carrion, they make things below their aym. 

What dillionor is this unto the ways of godlincfi; 
thofc ways that are the mod precious things in tie 
worid, allihc world is nothing to zhzprok&onof 
godLncIs i and rhofc ways that God hatft appfflotcd 
to lead to ftich glorious things as thefeirc, how uc 

hey vilified and abaCed < you do not oncly vilvfr 

M o s fi s his Choice. 

confider how you do take the name of God in vain ; 
the name of God is in the ways of Religion, and 
for you to have no higher ends in Religion, but fuch 
bafe ones, you cake Gods name in vain, and God 
will not hold you guiltlefs. 

Thefe two men, a gr act ens hearty and a hypocrite^ 
may be compared to two men that follow the King-, 
one that follows the King for fome Dukedom, and 
place of Office, to obtain fome great thing from 
the King •, and a bcgger that knows not the King, 
but runs after him for an alms, and if he may have 
fix pence or a fhilling, he goes away quieted : So in 
the ways of Religion, both fcem to follow God, a 
gracious heart follows God, and knows what God 
is, he knows that God is a bleifed God, a glorious 
God, and that there are wonderful great and 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 hypocrijte, ^ he knows little of 
•God, and he follows God that he may have a little 
credit and content for a while,and he looks no high- 
er: O bafe ignoble fpirits, that have no higher 
thoughts in the ways of God ! though we mufl take 
heed of high thoughts ofourfelves, yet in the ways 
of God wc mufl lift up our fclves, and have high 
thoughts,and highayms. O what difference is there 
between an hypocrite and a true gracious hean ! A 
gracious heart hath high ends forGod in the meanefl 
a6:ions>in eating,and drinking,and an hypocrite hath 
low ends in his highefl aAions, in the mofl folemn 
duties of divine worfhip. 

Secondly, thofe hypocrites arc to be rebuked 






.hat go on fairly in the profef&on of Religion, and 
make confcience of fccret fins, and not ondy in 
(hews, but really arc efcaped many pollutions of 
the world^and yet at laft lofe all for cleaving to fome 
one (in : but there is a great deal of difference be- 1 
tween a real efcaping, and true fan^lifying efcaping-, ! 
many may really forfake many pollutions, and ma- ! 
ny fins, and yet at laft lo(t all this reward for do&ig ' 
with fome fecret fin. O take heed left this be any 
of your portions, you have been vile, and you have 
reformed your ways in many things, and are not 
guilty of fuch and fuch fins as you were before ^ but 
ook to your felves that you do not lofe all this re- 
ward for fome one fin at laft : let them do what tbcy j 
will in profeffion, if their hearts do not come on \ 
from every fin, it is all nothing -, not but that there 1 
may be fome remainders of fin, and yet theVycaitl 
be taken off from every fin • but if there be any fc- 
cret clofing with any iin, aU your profeflion, and 
the leaving of all the other is to no purpofir, it will 
never bring you to this reward : As fiippofe a wife 
ihould be very ferviccable to her husband in many 
things, and forfake many lovers, yet if fbe entertain 
but any one lover befides her husband, her husband 
docs not care for all her fervice and refpedt-, and lb 
it is withthofe that make profeflion : Look that 
there be no one fecret fin lodge in your heans,if there 
be you will lofe all. It was a vexation to LyjimA' 
chtt4 A King^ that his flaying to drink ant draught 
of fvdur ^ lofi him his Kingdom : And fo it will 
be a vexation to any that have gone on in the 
ways of godlinefs, that he hach loft Heaven for 
one fin. 

Moses his Choice. 

It was a grievous afflidion upon UHofes^ that he 
came towards Canaan within the fight of it^ and yet 
for one fin, not fandifying Gods name at the water 
of OUeribah^ he was deprived of it, it went to his 
heart; and fo it will be a grievous thing when you 
*(hall come towards Heaven, and for one fin, not 
fanftifying Gods name as you ought, you (hall be 
deprived of heavenly Canaan. Many Prodigals have 
an inheritance, and at one caft of the Dice lofe it^ 
to lofe this Inheritance at one caft, is a grievous 
thing, A man may fcape many wounds, and ftiots 
in the Wars, and yet may be killed at laft with the 
wound of a Pen-knife, or the wound of a pin or 
needle : fo many that have efcaped many grofs fins, 
may by fome little fecret luft be deprived of the glory 
of heaven . You that are going on in this way, that 
tend to the reward, take heed you do not lo(e all for 
fome one fin. 

Thirdly, thofe that apoftatizc are to be rebuked ^ 
K^pofiates go far, and lofe all this reward, becaufe 
they do not endure to the end, but go back and de- 
cline : You were once in a blefifed way, and had a 
blcfied gale, and you were going on apace to hea- 
ven, and now you arc turned back again ^ O what 
have you done ! it may be you were near your end, 
as Chrift faidtothc yongman. He ismt far frsm^ 
the Kingdom cf Heaven : asthclfraelites were with- 
in a few days journey of Canaan ^ and yet loft it • fo 
many, thoughthey be near in their profeffion^ and 
Juve had as it were the taflsc of heaven, yet. turning 
eback again, they lofe all. As if a man were going 
a rich Voyage, and juftas hcwas entr'mg into the 
tiaven, tliere fbodd come a guft of wind aad blow 







Moses b'u Choice. 

him home again, how does it grieve him ? I wa 
jiift at the Haven, and if I had enttcd I had been 
enriched tor ever : So auny have gone on in rht 
profcfltonot KcUgton, if incy bad conciniKdjii^ 
knows but that they might have had all this rcmrdr 
but for want of continuance they have loft all, mj 
thcyarccomc ihortof the glory of God. Wcm^ 
fay 10 them, as the Angel faid to HAgiw-, H^gujim 
tvhefKtcemefhhfu, jm whither ^gc/} thtu? So\t 
may be laid to an i^ptfi^^y Poor creature, trom 
whence comcft thou,and whither eocft thou 1 TlwM 
comcft from heaven and eternal life, and thou an 
going to hell and eternal death. You know how 
earncft the Apvfilc was with the GaUiidus, when 
they had once received the faith, and drew fwda- 
gain, (tyihc^Whtbtthkemuhed y0tt? Was there 
ever fuchwickednefs like this -r to rcceivt tim ^aitli 
that brings fuch happincfs, and after 

Moses his Choice. 


deal of the reward you might have : Therefore you 
little ones, asfoon you come to know any thing of 
the ways of God, embrace them, for youihallbe 
rewarded abundantly for every minute of an hour : 
Therefore the lofing the time of youth, yea, the j 
lofing of any opportunity of doing any gracious 
adlion, is an eternal lofs : for if God reward every 
one according to his works, then the lofs of an op- 
portunity to do a good work, is an eternal lofs 5 they 
that have neglc<fted opportunities, let them confider 
what they have loft, and you that have your time 
before you, begin betimes ; if a man were working, 
and knew not when he lliould be paid, or how lie 
(hould get his wages,he would come late to work,and 
would be negligent, but God would not have you 
come into his vineyard upon thofe terms,butpromi- 
fes he will reward you, and therefore begin betimes. 
Secondly, here is an incouragement to Gods 
people to be ftrid, if we look for fuch a glorious re- 
ward , we had need be accurate 5 many cry out. 
What need men be fo ftri(Jl i Indeed if tney had no 
higher ends then your bafe ends, you might fay fo 5 a 
bafe hypocrite what need he be fo ftrift < but for a 
gracious heart, that bath fuch high, and noble, and 
glorious ends as thefe are in his work, as a crown, 
andgloiy, and the like, he had need be ftrift and 
prccife. Inordinary pieces of work, by which work- 
men do not cxpe(5l much, they are not fo ftrift and 
cxaft-, but if a man be about fome curious work, 
that he expcds fome great matter for, then he will 
be very ftrift : and fo becaufe Gods people do expeik 
fuch great matters for Religion,no wonder that they 
are fo ftridt and precife. 

Tt ThirdW, 






Moses Us Choice, 


Thirdly, if there be fuch a glorious reward, here 
is an encouraccment to be very fervent and zealous 
in the ways o? God, becaufc they fervc fuch a God, 
and (hall have fuch reward, fays the Apoftlc, in 
Rom. 12.11. Be fervent inj^irit^ferving the Liti^ \ 
as if he (hould fay. Do you know whom you fervc i 
Ta^ferve the Lord, the high, and mighty, andglo- 
i rious, and infinite God •, and therefore you had need 
be fervent in Jpirit • do that you do with all your 
might and power, for it is for that God that will do 
fuch great things for you. As David when he danced 
before the Ark, he did it with all his might: UUi- 
chol not knowing his meaning, fcorned him in her 
heart 5 but fays he, // ipos before the Lord that chofe 
me before jour Fathers houfe, that hath bcftowed 
fuch mercies upon me,and will beftowmore mercies, 
^nA if this be to be vile ^ Irvill bemorevilt. Carnal 
hearts cannot endure earneftnefs , and fervency in 
Gods fcrvice •, as the wilde bcafts cannot enaurc 
fire, fo beaftly carnal fpirits cannot endure fire, 
fervency , and zeal in Gods ways •, but fuppofc 
they fliould oppofc you for fervency in Gods ways, 
you might aniwer them. If this be to be vile ^ I mil 
be more vile • It is for that God that hath done great 
things for mCjand that I hope to receive great things 
from hereafter eternally. 

Fourthly, ifthercbefnch a glorious reward, be 
encouraged to be abundant in Gods fcrvice •, this 
is the Argument of the Apoftle, in i Or. 13. 5 8. Be 
ye fiedfast^ unmoveable ^ always abounding in the 
work of the Lord J f or a f much as you know your la- 
bor is not in vain in the Lord. By that which hath 
been 'aid^ you may know your labor is not in vain 



Moses his Choice. 






with the Lord 5 be abundant in fcrvicc, there fliall 
not be one tear, nor one figh, nor one prayer loft 5 
many fay. Why do you lb much , will not Icfs 
fcrvc < The godly do not onely aym at the 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- 
preffion of i^uftin , If a man lliould ferve the 
Lord a thoufand years, it would not deferve an hour 
of the reward in Heaven, much lefs an eternity : 
Though it is true, the grace of the Lord is glori- 
ous, and he does accept of his grace, as the moft 
glorious thing in the world, yet confidering what 
our actions arc, how much corruption is mingled 
with them , it would not deferve a moment in 
HeaveiT, and therefore we had need do as much as 
we can. 2 Peter ^. ii. Seeing thenthat dll thefe 
things flutll be dtjfolved y what muner §f ferfins 
ought ye t^ he in all maner of holy converfation 
and godlinefs ? We fliould be afliamcd and con- 
founded in our thoughts that we can do no more 
and if there (hould be Ihame in Heaven , when 
the Saints (hall fee and enjoy fo much there, would 
they not be alhamcd that they havcdone no morefor 
thatGod fo glorious in his bounty & goodnefs here? 
Fifthly, if there be fuch a glorious recompence of 
reward^x\\ct\ let us labor to be faithful with God,be- 
caufe we have fuch a good Mafter, tiiat is fo good 
and gracious to us. Princes make account they en- 
gage the hearts of their fubjeds that are about them, 
to oe faithful with them by their great rewards, and 
by keeping of them in expectation of great things : 
The great things that God hath prepared for us, . 

Tt2 do\ 





Thirdly, if 1 luBtw 

m ilic ways ot Ooo, . "T^ j^ i-* i 

! ,„,d .half ha« f"*«-»tf;J^ *Ja, 

,„. l,rvtiheL>rJ, the '•■f::r--,.,-„:a:i 

,. ^,„«.« /?-"':, ''°''^;;;;;:.Gx!:="* 

,WS treat things for you. As f-'-f'''^^,. ^ 

.X .■, ,tKK-i» rnvw nu-.ind will Mtw™ ^a 



Moses his (Jheice. 

do lay more engagements upon pur hearts to be 
faithful with him: Let us not be falfc to fuch a God 
as this is^God experts wefhould be faithful upon this 
ground, IfdUh 6}. 7, 8. There are large cxpreffions 
of the goodncfs of the Lord unto his people-, and 
what follows, S»rclj they arc mj peofle ^ chiUrtn | 
that mil not Ijt : As if he (hould fay, Thefcarca 
people that I expeft (hould be fatisficd with me. Jn ' 
PfaL ^6. 5. there God joyns his mercy and his faith- ' 
fulnefs both together : As Gods mercies andfaith- 
fulncfs are joyned together, fo let the hope of Gods 
mercies to us , and our faithful ne(s unto God, be 
joyned together. It was an argument of God un- 
to Abraham^ lamGod All-fufficient, andlamj^ur 
exceeding great rerpard, walk before me, anibeuf- 
right : As if he fliould fay. You need nor go and 
fhaik unto any other creature, you have icward 
enough in me, therefore walk before me, and be up- 
right : So by all that which God hath revealed un- 
to you concerning this glorious reward of his pco- ; 
pie, God fays. You need not go and feek any thin^ 
elfe, you need not be (harking up and down after 
thccrcature,Is there not enough in me to fatisficany 
creature living < The ground why any depart from 
God in a way of unfaithfulnefs, is becaufe they have \ 
diftruftf ul thoughts, and think there is not enough | 
to be had in God, but they had need fhifr for them- • 
felves another way : If we underftand this glorious I 
reward, and our hearrts clofe with it, this tempta- 
tion could not have power to draw our hearts from 
it : Therefore God is fo plentiful in the manifcfta- f 
tion of his goodnefs, becaufe his people flx>uld not I 
have any fliifting thoughts •, there is enough in God,! 


Moses his Choice. 

and in the trcafures of his grace to make up all. Cap.j3. 

Now by that which hath been faid, be encouraged 
to go on in thofe ways in which yon have no prcfcnt 
encouragement •, there are many ways in which you 
have no encouragement from God or men-^ou pray, 
and hear, and perform duties, and do not nnde God 
come in that way, let the reward that is to come be 
enough to encourage you. You do many good 
things, and men are ungrateful, and will not requite 
them J well, let this quiet you,There is a glorious re- 
ward to come. I remember a fpeech of Luther^ That 
fervitude to men, though it oe to ungrateful men, 
does pleafe God,andGod,fays he,wil abundantly re- 
ward you for it,and that mould be more fweet to us 
then all the treafures in the world. In Ifa. 49. 4. fays 
the Prophet, / have labored in vain, I have (pent my 
firength f§r nought and in vain ^ jet truly nfyjudge- 
ment is with the Lcrd^ and my work mth my God. It 
is a fpeech of Latimer^ fpeaking of Minifters that 
would leave their flock becaufe they did no good 3 
"fays he, // is "very naughtily done^ we mufi look to that 
which God commands us^ and leave the iffue to God : 
Chrift faith. Follow me. me^ i»r, (three times he hath 
it) and not your own lu&s ^ let us do our own work, 
and leave the re^vard with God : Though it be a 
fweet encouragement for the Minifters of God co fee 
fomethingof their labor, yet if they do not, it is 
enough to make them go on in a way of obedience 
fbrthe prefent, becauie C od commands it though 
there were no reward, but when we do obey God, 
and pleafe God for the prefent, and it ftiall be re- 
warded fo glorioufly hereafter^ let not this be any 
ezcufc^Wc can do no good:if you be convinced of a 
\ Tt I ^^2^ 


— ■ » ■ 

Cap. 5 J. 

Moses his Chsice, 





duty, whether there be good or no good come of 
it, whether there be prefent encouragement or not, 
it is enough that it (hall be glorioufly rewarcM 

Sixthly, if t here be fuch a glorious reward, fuch 
blcflfed things as thcfe referved for the people rf 
God ; hence then let us dwell a little in aomiringar 
the goodnefe of God , at the infinite treafui^ of 
the riches of the glory of the grace of God towards 
the children of men ; Cenainly, Brethren , great 
are the thoughts of God towards mankinde, won- 
derful are his ways to this poor creature of his : 
what is nun^ fays the Pfalmifi^ nay^ what is m40 $0- 
deed f when as we confider what God hafli doitt 
for him. In R$m. 8. 3 1. after the ApoftJe )\zA fooke 
of glorification, and of the blcflcd cftate of dods 
people hereafter, fays the Apoftle, What jhaU we Uy 
ti thefe things ? So feeing thefe things are fo that 
are rcvcdlcd^WhatJhaUmfay to thefe things ? O the 
heighth, and length, and depth, and breadth of the 
loving kindcnefs of the Lord ! bow unfearchable arc 
his judgements I iballwefay, How unfearchable arc 
his mercies < and his mercies paft finding out. O hw 
great is thygoednefs which thou hafi laid up for them 
that fear thee, rvhich thou hall wrought before the 
fons of men I Pfal. 3 1. ip. If ever God wroreht a- 
bout any thing, it was about the communicatK)n of 
his goodnefs to mankinde-, yea,how great is it before 
the fons of men, before us that have but a little made 
known to us < How great is it before Angels then> 
and before God himfclf ^ In Pfal. 1 13. ^. it is faid, 
God humbleth himfelf to behold things that arc 
done irv h«,vttv ; It \s m.\icLtliat God ihould vouclh 


M OS fi s his Choice. \ 64 


fafe to behold any thing in heaven-,but noiv that God 
fhould vouchfafe to behold fuch a poor wretchfcd 
creature as man is here upon earth^and not to behold 
him onely, but to work thus glorioufly for him, and 
that from all eternity, to make it his great work to 
communicate him fell to man ^ O how does God 
humble himfelf here^and how is his mercy and good^ 
nefs to be admired and adored by the fons of men ! 
God is to be praifed for the lead of his mercies here, 
but he is to be admired in the glory of his rich grace 
in heaven. We read Pfrl. ijtf.God is praifed twenty 
five times for his mercies, but the conclufion of all 
is, Prdifc the Cod of Heaven^ for his mercies endure 
for ever 5 hismercies, as he is the God of heaven, 
they arc the glorious mercies indeed. When the 
Scripture would fet forth the excellency of a thing,it 
exprefTeth it hj heaven, as the excellency of Chrift, 
He is the Lorafrom heaven^ i Cor. 1 5 . 47. The ex- 
cellency of God> the God of heaven, ^onah i .p. It 
is made the top of Chrifts glory, that he is made 
higher then the heavens, Heb. 7. 26. When Ghrift 
would fhew the excellency of the bread of life, he 
fays ^ It is bread from heaven 5 the excellency of 
{piritual bleffings is fet out in this, that they are blef- 
(ings in heavenly places, Efh. i. Becaufe gold is the 
moft precious mettal, therefore we lay it over other 
things, not onely wood and cloth, but (ilver it felf : 
fo becaufe heaven is fo excellent, the Lord gilds as it 
were his choiceit bleffings with this adjunft, and all 
to fhew the wonderful excellency there is in heaven 

Brethren, God hath therefore revealed thefe 
tlmigs tous^ to that end that the glory of his grace 

Tt 4 ^^s^^^V 

/i— £ 



lAosEshis 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 piaiics 
of his grace to be in the hearts and in the moutbcs 
I of his Saints -, it is a great evil to have low and mean 
apprehenfions of the glorious grace of God toman- 
kinde ^ you do not know what difhonor you bhng 
to God in it : If your hearts be not raifed on highy 
and enlarged in tne thoughts of the free and g\on- 
ous grace of God to mankinde, it is an exceeding 
difhonor to hhn. To fee the riches of Gods glo- 
rious grace to the children of men> it is amighiy 
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 Ghoft in it ^ indeed there is in tfac world a 
bafe, and poor, and mean apprehenfionof the grace 
of God in Chrift, fuch as does not work at al\ to 
raife, and enlarge, and glorifie the heart of a man, 
but the true fight of the riches of Gods glorious 
grace, it hath a mighty power to raifc, and enlarge, 
and glorifie the hearts of the children of men wMc 
they are here ^ as mark the expreflions of the Apoftlc 
in his Prayer for the E f he flans ^ i Efhef. 17. 18. 
That the Cod of our Lord ^ej us Chri/t^ the Father 0/ 
glory, may give unto you the Sprit of wifdorv and 
revelation in the knowledge of him -, The eyes ofjonr 
underftanding being enlightned^ that je may knoio 
fohatisthe hofe of his calling , and what the riches 
of the glory of his inheritance in the Saints : not the 
inheritance of the Saints, but the inheritance in the 
Saints, and the glory of the inheritance , and the 
riches of the glory, and they muft not oncly have 
underftanding to know this, but the eyes of their nr^. 


Moses his Choice, 



I Cor.x* 


derftanding muftbe enlightened^ and this muft come Cap.53. 
from the knorvledge of Chrifi , from the Spirit of 
wifdom and Revelation, and from the Father of glo- 
, the God of onr Lord ^e jus Christ. The fight of 
e excellency and riches of Gods grace here, it is 
that that is the work of God fliining into the heart, 
2 Cor. ±.6. For Cod rvho commanded the light tojhine 
out ofaarknefsy hathjhinedin our hearts , to give the 
light of the knowledge of the glory of Cod in the face 
of ^efm Chrifl : The unfearchablc truths of the 
Gofpel are in that which hath been revealed fo far 
as we are able to wade into them.The fight of Gods 
rich glory, is that wliich the Princes ot the world 
have not known, it is that which requires a work of 
the Spirit of God, of that Spirit which Jearcheth 
the deep things of God. 

O brethren, if you had a true fpiritual fight of the 
richnefs of the goodnefs of God in the way of his 
communication of happinefs and glory to the chil- 

Idrenofmen, then you fee into the great defign of 
God,into the deep counfels of his wi(aom,then God 
hath laid open his hean untoyou,God hath brought 
you into the treafures of his riches, and ^iven you a 
view of them 5 the very fccretsof Gods foul arc im- 
parted to you, and bleffed are your eyes that have 
fecn thefe things : if the fight of Gods glory in his 
grace towards mankinde be feen in true beauty and 
neight, and glory indeed, there is no fear that they 
fliould do hun to any foul ^ it is true, the apprehenu- 
on of the grace of God in a natural way, is the caufe 
of fecurity or prefumption in many, but there was 
never any in tne world that was furthered in a way 
of fecurity and prefumption upon the fpiritual 







iight and view they hare had of;, the hdgkch « 
depth of the riches of the glorr of the graceof 
God in the (ace of Jefus Chrift: That Igh o( 
Gods grace ttiat is the cau(e of ieciiti^ in people; 
is that which is grounded tneerfy upon anannd 
light, which hath no efficacy to raife, and enlarge, 
and to purge the heart : But this true ipititual %iu 
of Gods grace, it hath a m^hty efficacy, ami no- 
thing more, vo raife, ^ enlarge , and purge the 
heart. In t Cmmh. 5.18. (ays the Apo^e, Wt 
beh§ldmg the gUrj if the Lerd m im a mmr: 
Whtt then, are we feciire and prefumptuoos moa 
thisiT WOyWe dtre changed imetbe fame image nm 
gUrf t«^rj . What was that gloiy that the kpo- 
flle did heboid i the glory of God m tfae minor of 

ory of God in the ricltts of his 
: &unts : Now fays he , yfUU 
we beheld, as in a mirrer, tbu gUfj ef Ged, tins 
is the fruit of it , We are changed frem glerj ti 
gierj. People talk of Gods mercy, but how few 
ever had a. fbiritual fight of Gods mercy <f they 
would have Minifters preach much of Gods mer- 
cy, but if people hadcyeis to behold it in the glo- 
ry of it, how would it change their liearts f where- 
fore then, I befeech you, labor to have more then 3 
natural fight of Gods mercy and goodnefe to- 
wards nunkindc . A man by a low afmKhenfibn <^ 
Gods OKrcy andgoodnefsmaychif^thus ; So long 
as I ferve God, it fiiall be well with me, God wm 
blefs me, and be mercifiil to me ^ but that (piritual 
and fupematuial fight of the riches of the glof^r 
of Gods mercy, is this, for a foul thoilghic Ses it 
(elf a bafe vile t»n«cched woiafi^ a llim|^o^-filth> 

•"" ' - 

Moses hU Choice. 

and fees it Iclf (landing guilty before tbc Lord, 
and God feems to look with an angry face up- 
on it, and confciencc within it accufes it, and the 
threats of the fiery Law come out againft it •, yet 
for a foul to be able to look into the deep bowels 
of Gods infinite compaffion that are in Chrift, and 
in them to look upon it feU for all this as an heir 
of glory and eternal life , fo as to have the foul 
raifcd, and enlarged, and devoted to the magnify- 
ing, praifing 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 

You will (ay. We could admire Gods grace and 
mercy towards mankinde, and praife him, and blefs 
him ror it, and our hearts woidd be enlarged, Ifwc 
wcrefurethefe thimgs didbeUng um^ And that we 
had any intercfi in them ^ there is enoqgh in them to 
enlarge and raife our hearts, but this is that which 
hinders. We do not know that ive have an interefi 

To that I anfwer, That this very work of God it 
felf, that gives this fight of his grace to raife up 
the heart to clofc with it , and to make the foul 
venture all upon it, that does bring the foul to de- 
vote it felf to the praife and honor of it •, this ve- 
ry work of it felt does intereft your fouls in it, 
tncrcfore Ao not fay, if I ipere interefied in thefe 
things, then I could f raife and magnife God for 
them : If you can do this , you are ifitcreftcd in 
them, for this is an immediate work of faith, and 
it is from a divine principle to be able to do this, 
and therefore though you know no good at all in 


Cap.; J. 






■ 1 


your rdves before, and yoa had no argiimems to 
encourage you before^ and you tad no prqiaxation 
in your own apprehenfions before , yet if you liait 
but thisi/vork of jgrace, it does intcreft vour foob 
in all that which hath been revealed concern- 
ing the recompence of reward of the Saints of 

But may we notprefume to think that fuchgirat 
things belong to us f 

TothatI anfwer. Where ever prefumpdon is, 
it is built upon a natural fight of Gods grace, and 
that is a poor low ffiit dead thing> that hachnofiich 
efficacy to raife the hean»to fuch a glorious wodc 
as this is, |uid thetefore if the heart be laiied to 
fuch a gloridus work as this, by the mppitbenfion 
of the riches of the grace and goodneis of God to- 
wards mankinde, that is not prefumption : And d^ 


/ , 


M Q s E s his Qmce, 


Chap. L I V. 

Cods feofle r$ be highly honored. 

SEventhly, if there be fuch bleflTed things re- 
ferred for the people of God : Hence let ns 
look upon all tne 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 fliould be our thoughts of them, though 
they be never fo poor and mean in the world. We 
, ufe to look upon great heirs with admiring thoughts, 
and blcffing of them every time we look upon them- 
Do you fee one walking in the ways of God < what- 
foever he be for his outwards, let your hearts blefs 
him, and fay, Here is one indeed born to great things^ 
other maner of things then any the world affords. Did 
we know what were the things that the people of 
God iliould be poflcfTed of within a while,we would 
fay in our hearts, O blejfed that evtr they were born, 
blejfed is the womb that bare them^ and blejfedare the 
faps that gave them fuck : Did we with a fpiritual 
believing eye behold what things they iliould have, 
and faw them as now polTeflcd of them, we would 
fee caufe to fall down and kifs the ground upon 
which they tread : The blcffcd Angels look upon 
them as great ones, as the glory of the world, and 
tlicreforc do joyfully miniller unto them, bccaufe 
they know they are the great heirs of Heaven, for 
whom fuch great things arc prepared : Great things 
are jpokcn of thee ^ tho» City of Cod ^ fays the 
Pfahnlft 3 Great things are/poken ofyou^ Oye Saints 


Cap. 54. 





Moses his Chuce. 

of God. If Heaven muft be fo glorious to enter- 
tain the Sajnts, how glorious arc thofc for whom 
heaven is prepared < Says Ahdfaents, What JhsHe 
done to the m.tn tphom the King mil hdn§r ? O wfcrt 
ihall be done to thofe whom an infinite God hach 
fet his heart upon to raife to honor, and to manifeft 
to Angels, and to all the world, what his inliniic 
power is able to do in raifing of a creature togbty : 
In the Saints there is a meeting, as it were of tht 
beams of Gods grace and goodncfs as in a center, 
and that muft needs be very warm and hot indeed. 
I The beams of the Sun in the circumference fcattcr- 
I ed in the ayr, arc warm •, but in a glafs, where they 
arc united together as it were in a center, there they 
warm after another maner, there they bum; (ball 
the works of Gods grace abroad in the worid, they 
are as the beams of the Sun in the circumference, i 
that are fcattcred abroad -, but in his people there is 
the center where they are united together, and there 
they burn, and are glorious indeed , and therefore 
high and honorable thoughts you ought to have of i 
the Saints. It is a great argument to fliew Gods 
grcatnefs, that all the creatures in the worJd arc his, 
and for him. What an argument then is it to fet 
forth the grcatncfs of a Chriftian, that Heaven, and 
God, and Chrift, and all arc his and for him ^ and 
this hath been flicwn in this glorious recomfe/ice $f 
reward: How great and honorable then ihould 
they be in our eyes < 

Eighthly, if there be fuch a glorious reward, and 
great things prepared for Gods people, then what 
love is due to Chrift, and to the Gofpel, and to the 


ways of godlincfs 


Moses his Choice. 



Firft, love to the Lord Chrift^ who is the caufc of 
all this. 

Secondly, to the Gofpcl that reveals thefe things 
to us. 

Thirdly, to the waj's of godlinefs that leads to all 
this : great and blcflcd are the things of the King- 
dom of Heaven •, from whence is all this < 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 
not fatisfie nimfelf in delivering of mankinde from 
that miferable and loft condition in which they were, 
but fo fet his heart upon them, as he intended to 
make it his great work for the manifeftation of the 
riches of his grace, toraife this poor wretched crea- 
ture to a height of happinefs and glory, that it might 
appear to Angels, to the world , yea to the blcfled 
Trinity it felt, what the Son of God is able to do, to 
. raife a creature from milcry unto glory ; and fo his 
heart was fct upon mankinde,that though it muft coft 
him the cclipfing of his own glory, though he muft 
come to be made a prey to the Nvorld, and if a man, a 
nrKin of forrows, yea, made a curfe it felf in the ab- 
ftra<5l, that man might have this glory and happinefs, 
and yet he was content with all -, and at laft tnis is all 
he prays for as a fruit of his fufferings and merits. 
Fat her ^I wi/ithat they alfo whom thou haft given me^ 
be rvhere I am^ that they may behold my glory which 
thou hajt given me x, as if he (hould fay. If I can but 
have this, I am well, 1 have enough for all the fuf- 

Cap. 54. 



Wfeat love 
is due CO 




Moses his Chuce. 

fcrings that I did endure. This indeed is called d re- 
rvsrdy but it is the re\^'ard of another maner of r^h- 
tcoirfhefs then onr own V were it that there were no 
other rightcoufnefs but our own, though our oiwi 
(hould be true righteoufnefs, the reward w-oidd ne- 
ver come to this height 5 but this is firft the reward 
of the merit, of the death, of the blood, and of the 
perfed rightcoufnefs of the Son of God, and lb in 
him it comes to be our reward, therefore it is Cbnft 
that is our life, and happinefs, and glory. O Ictus 
joyn with thofc blcflcci Elders in H^i/.j .8,9. thatfd 
down before the Lamb ^ having aU harps in their 
bands , and golden vials full of odours , and fnng^ 
Worthy art thon who wajl jlain^ and ha(l redeemed ns 
unto God by thy blood, to receive honor y andblefsing^ 
and glory . and that we might joyn in that blcflcd 
melody that St. ^ohn heard in that Chaptei, in 
Vcrfc Y^.He heard all creatures in heaven , avj on 
earthy and under the earthy and in the Sca^ f^J^^S' 
Blejsing^ honor y glory andpower^ he unto htm that 
fitteth upon the Throne y and unto the Lamb for ever 
and ever • that we might fay K^men to this. If any 
manwifli good to us, we count it worthy of love •, 
but the Lord Chrift having wrought fuch infiniie 
good for us as this, how fliould o\ir hearts be en- 
flamed to him, and that none ihouldbedear tous, 
and prized of us in comparifon of Chrift : Let us cry 
out with that bleflcd Martyr, None but ChriL none 
but Chrifi. -^ ' 

Again, how fliould our fouls love the Gofpcl, and 
prize the Gofpel.that hath revealed all this to us^ In 
2 7im. I . I o. it is faid. Life and immortality is brought 
to light by the Go/pel : Thefe are the things that 


Moses his Choice. 

in comparifon were kept hid from the beginning 
of the world 5 before the manifeftation of the Go- 
(pel, but now they arc revealed: O bleflfed be 
God that we had the preaching of the Gofpcl a- 
mongft us^ to open the treafures of grace to us in 
this maner. What, poor low thoughts fliould we 
have had of the happinefs of mankindc , had not 
God made known thcfe glorious things in the Mini-' 
ftery of the Gofpel i Many wife men by the light 
of nature have rifen high in the contemplations of 
happinefs> that mans nature is capable of^ but how 
far beneath thefe things have their higheft thoughts 
been i It is a great part of the glory of the Go- 
fpel, that it fets out unto us thefe high and glorious 

And then the ways of godlinefs, thofe we fliould 
love, becaufe thofe are the ways that lead and tend 




How wc 

to all this ^ godlinefs hath the promife of the life to liove the 
come, as well as the promife of this life annexed to ^^^y, o^ 
it : Were the ways of godlinefs never fo hard and BoJli**«^'- 
rough, never fo difficult, yet they are glprious ways, 
and to be loved, becaufe of the glorious end thev 
tend unto : Great is the gain of godlinefs, if thefe 
things be believed. You that are Merchants love 
and prize trading and merchandizing that brings 
in great gain ^ as fomc in a way of trading and 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 


Moses his Choice. 


eanmongrdce ^10 the poor mean trade of the labor- 
ing man, that is fain to work hard for a Shilling or 
eight pence a day, they work, and get but (bme fenr 
outward blcffings from God, but gpdlspefs is the 
trade of merchandiiing, that brines in hundreds to- . 
gcther, and that our hearts fliouTd be upon ; God I 
would have our hearts to be after great and glorioos 
things. It is an cxpreffion of Cleofatrs to MJrcm 
K^mtnius^It is Hotforjtft U he ffhingfor Gudgans, 
butf^rTtvuts^AndFtrts^AndCAJiles : And fo thole 
that are acquainted with the ways of codlinefs, it is 
not for them to be trading for poor things, bur for 
eternal life, glory and immortality. 

The ninth Ufe, is an Ufe of Examination, to Vmw 
who thofc arc that have intereft in ihcCe g/ooous 
thingSjto the anfwcring of that queftion in Pfalm i y . 
Who jhdll abide in thy Taber»Me ? »fe»jl>»U innW 
in thy holy hill ? I confefs that Pfalm does princi- 
pally aim at communion with the Church of God ; 
fuch as are fit for communion with a Church, arc 
fit for heaven, and therefore the queftion may be 
true, Who fhall dwell in thy holy hill? who {hail be 
partakers of thefc things i Bleffedare they that Ml 
eat bread in the Kingdom of Cod; But who are they ". 
It is ncceflary you fhould labor to make this fure, bc- 
caufe it is a matter fo great, and fo glorious, and not 
to lay the weight of that which is of infinite con- 
fcquencc, upon poor, weak, flight, and (andy foun- 
dations; certainly we do not know what the grace 
of God towards mankinde is , if we content our 
fclves with flight hopes ; but if God hath enlightned 
your fouls to know tlic reality and glory orthcm 
they wil never be at rcft,till you have got certain and 



Mos£S his Choice. 

infallible grounds for them. In things of fmall con- 
fequence we arc content with flight evidences, but 
if a man have to deal in any buflnefs upon which his 
whole cftatc depends^ he would not nave any man 
think it ill if he does make fure, if be will have bonds 
and feals : fo we iliould make fure of heaven, and of 
glory, becaufe it is fuch a great matter. 

Some I fwpofe, that meerly upon the hearbg of 
the greatnels of thefe things, cannot but have fome 
mifeiving thoughts ^ If thcfe things be fo great, 
furely they concern not me, they belong not to me •, 
Can I think in my confcience that I am that man or 
woman that God fliould have fuch great thoughts 
upon, and ihould look upon me, fo as to make ic the 
reatefl defign that he hath to glorifie the riches of 
is mercy upon me i What work of Gods grace 
have I ever had upon me e I would not have thofe 
that are affe Aed with the greatnefe of Gods grace to 
mankinde, think that thefe things do not belong to 
them becaufe they are great. But thofe that never 
had their hearts affeded with the excellency and 
glory of Gods grace toward man, when they hear of 
the greatnefs and glory of thofe things that are re- 
ferred for the Saints, they may juftly have their 
confciences mifgivc them, and think furely they do 
not belong to them. Canft thou that art a bafe drun- 
kard, that prized nothing but a little drink,and fome 
outward things, think that God Ihould make it the 
grcateft work that he hath in the world, for to com- 
municate the riches of his grace and goodnefsunto 
thee i The greatnefe of thefe things may be enough 
tocaft thee off) As it is with a Beggar, a Beggar 
comes and asks an alms, if a man put his hand in 

Uu 2 his 



Cap. 54" 


Moses hu Choice. 

his pocket, and take out apeny or two pence, he 
hatnhopeto have that 5 but if he take out a piece 
of gold, he hath no hope of that> becaufc it is To 
much : So when men have but natural thoughts oi 
heaven and happinefs hereafter,you think you migbt 
have that, but when you come to have heaven 
opened to you, and you fee it is fuch a great and 
glorious thing, your hearts may juftly think ft is nor 
for us. Cail a bone to a Dog, he fulls to it prefendy, 
but fet a joynt of meat before him vtreli oreft, in a 
large difh, and he goes away, he dares not venture 
upon that : So for thefe things in the world, the or- 
dinary favors of God, thefe bones that God calls 
to Dogs, you may fall upon them, and think thefe 
are for you •, but when you come to the dainties, 
and infinite trcafurcs of God , can fuch a fwinifh 
heart, fuch a bafe, filthy^ unclean fpirit asyowtsis, 
that never minded nothing but the Satisfying of your 
bafc lufls, think that thefe are for you < you cannot 
but have mifgiving thoughts, and think either thefe 
things are but notions, or elfe I have no part in them. 

Chap. L V. 

to rvhom the Recompence of reward appertains. 

BUt how may any know that they fhali have 
this glorious reward < 
Carnal and fenfual hearts, becaufe they have 
no principles of Gods grace, to fliew them the great 
things of God, and the minde of God, they think 
no man can know -^ we muft have hopes, and hope 

Moses his Choice. 

\vdl,butwho can know what God hath inhearcn 
for us i Thofcthat are acquainted with the myfte- 
ries of God in the GoTpel, they know what Gods 
mindc hath been from all eternity concerning them^ 
and what God will do for them to all eternity. How 
do they know i 

Firft, would you know whether you fliall have this 
Recompence or reward i Have you made tMsfes 
Choke f Certainly, thofc that have made UHofes 
Choice^ fliall have Mofes Rewsrd: What' fiMofes 
Choice vfzsyow have beard, Mofes chofe rather to 
Jftffer Afflimon mth tjke people of God, then to enjoy 
thefUdfures of fin for djedfon : Mofes might have 
had honor and efleem enough in ^gjft^ but he ac- 
counted aiHiAions with the people ot God, in Gods 
ways a great deal better ; ffi efi^eemed the re f roach 
of Chri^ greater riches then aff.^ fo I may have Chrift 
and comnninion with his people, let me be reproach- 
ed, and contemned, and de&ifed, I care not. Now 
doyoufinde this^ Though there was a time my 
hean was taken with the glittering fliews of things 
here, and I faw no excellency in the ways of God, 
they were but notiokis t^me^At length Qod wrought 
mightily, upon my foul, and (hewed me the vanity 
of all tilings that I accounted:for glorious things, 
and fliewea me a beauty in Gpds pepplp, and began 
toknitmyjieartlto.themy fp as I was wiU^g^tppart 
with any thing to have Cocamunion with them, and 
to venture all upon the bare word and promife of 
God, for thofe glorious things that are . revealed in 
hytodtbischoietl haVt macfe^ aiid my foul is fetled 
m it, whatfoevte befoljs me in thi^ world v ha;h thcrie 
beeti:ruch <;WQik.u)ion.your fQul$,,.that you liave 
\ ^ Uu I ^^^^\ 





made Mofes Chmct f then you finll htve M^fts U 

Secondly , arc you begotten unto the hope of 
thife glorious things^ WnpToevcr (hall be panafcer 
of this glorious reward j muft be one that is bom to 
it. There are fome dignities in the woiLd that are 

ot no way, except they be born to them ^ fo if you 
..ave this reward, you muft be bom to it, i ftt.i.y 
staffed b€ the Cod and Fsiber $f but L$rd ^ifm 
Chrifiy who 4C€ordmg U his MbunMnt mercy hsih ht- 
gotten m unto 4 lively hofe : Whofoever hath tix 
traehopeof Heaven, it is one that is tegstttn to it, 
that is. There muft be t mighty work of God upon 
your heartSt a new birth y a regeneration in yoa , 
othenvife there is nothing you have dcme or can do 
that can get this reward. in OltAt. 19.28. fays Chrift 
unto his Difciples, after Feter had fpoken wbat they 
had left for him, Te thst have followed me in the Re- 
generation^ when the Son offnAmfhsUfit im the tbrout 
of his glory ^ ye Jhall dlfo fit upon twelve thrones^ 
judging the twelve tribes of Ijruel : As if Chri/1 
ihould fay, Peter^ you have fbrfakcn ail and fbUow- 
ed me, but know, the bare- forfaking is nor enoisgfa, 
but you who have felt the work of God regeneretiug 
your fouls ^ upon which you have folio wed me, yon 
(hall fit upon twelve thrones : Some do interprcc 
this phct lUgenerdPi&n, theeftaoe of the Go&el, and 
fo make it not to be the work of God vpon the foul, 
but the work of God upon the world, to make a 
new world 5 as the glorious eftate of the Church un- 
der theGof^l is called 4 newJ^uveni/ueda mewurtk^ 

w§rlij yt JhiiU fit u^m tiMWt t\iT««M ^^ . 

M o I B s his Choke, 


thcr take it the Other way > not wholly excluding this, Cap.5y. 
they are onely thofe that follow Chrift in the Rege- 
neration, that (hall have this reward. 

It is called the new tirth^ becaufe there is fuch a 
ftrange change ; there is znewfiirit^ and amm/i/e 
put into a man : Suppofe a rational foul were. put in* 
to a beaft, what a change would be in that creature i 
Suppofe an Angelical nature were put uoon us, what 
a change would there be f By the cnange that is 
wroi^ht in regenerathn there is a greater (ufference; 
the higheft degree of glory in heaven is not fo diffe- 
rent from the loweft degree of grace here^ as the 
lowed degree of grace nere is different from the 
higheft excellency of nature, becaufe the difference 
between the higheft degree of the glory of heaven 
from the loweft degree of grace, is but a gradual 
difference, but the di£&rencc tmt is between the 
loweft degree of grace, and the higheft excellency 
of nature^ is a fpecifical difference. Therefore you 
that hope for glory, know there muft be d TtgtmrA- 
tion^ that work of God upon your foub that muft 
caofe a greater difference in you from that you were 
by nature, then there is in the glorified Saints, that 
have the higheft degree of glory, from the meancft 
Saint in the world ) as the reward is a mighty glo- 
rious things (b the work of God in preparing a foul 
for this reward is a mighty glorious work. Aiid 
therefore do not content yourfelvesin every poor 
flight thought of heaven, know heaven lies upon that 
which is a mighty work of God in you. 

Thirdly, if you e^r come to Heaven^ there is a 
principfe of heaven put into your (buls 4iere, that is, 
a heavenly princij^e that carries you heavenward, | 

Uu 4 I mean \ 

— - ^* - * * 

- * ■■ J 


MosBS bis 


and Mo- 

do frimo. 


I mean the work of God, caufing you to have hea- 
venly mindcs, and hcavcrdy hearts ^ Omt c^mverfs- 
tion is in heaven^ fays the Apoftle . In Cdnt.^.S. the 
Church is compared to pillars 0f fm§ke sAss dfcemi 
ufward U heaven*^ Thoush the Church be black and 
dark in regard of her infirmities, yet it hath a prin- 
ciple to carry it upward to heaven. The Saints are 
compared to Edghs that fly aloft towards heaven, 
though their bodies are not there, their hearts and 
fouls arc ih^xti^ifaur treafrres be in hcAvcn^ur hum 
are there already. I read oi Edward xht firft^whohad 
a mightydefire to go to the holy Land^to lerufalem^ 
and becaufe he was hindred, and could net get thi- 
ther,hc gave his 5^10 a charge upon his death-bed to 
cany his heart thither ; and he prepared Tvio and 
tliirty thou(and pound to carry his heart thither : So 
the Saints, though they have not their bodies in hca- 
ven^their hearts are there, and they take much pains, 
and arc at great charges to get their hearts thither. 

All tilings in nature have a principle to carry them 
to their proper place ; becaute the place of fire is on 
high> therefore fire hath a principle to carry it on 
high 5 and becaufe the place of eanh is below,thetc- 
fore earth hath a principle to carry it downward : 
So if the place and center of the heart be in Hea- 
ven, then certainly it hath a principle to-move na- 
turally thither, to move upward to heaven •, and 
therefore that foul that hath nothing butaprinci- 

fJc to carry it downward to the earth, and to the 
ufts of it to thefe things below> heaven ]s not the 
proper place for (iich a foul > and when the foul goes 
out of the ;body,it wil not go to HcavcnrTakc earth, 
and clofeitiaavcflcl, and take fire, and putinto 


a vcflfel, open the veflfels, and let them out, and they 
go both to their places ; fo the fouls of men when 
they arc gone out of the body, they go to the place 
whither they had a principle to carry them, tnere- 
fore do not think the principle (hail be put into 
them when you dye, but vou muft have a principle 
before : if your hearts oe preft down by earthly 
things, when you dye they will fall down •, and there- 
fore obferve which way your fouls work : Can you 
fay, as in the prefence of God, My foul works hea- 
venward, though I have weights or corruption that 
would weigh me down> yet I have a principle that 
does work to Heaven i But the confciences of ma- 
ny tell them their fouls work downward, to vanity 
and fenfuality , and you have no other principle, and 

therefore when your fouls departs they fall down- 

Fourthly, what foul foever hath an intereft in hea- 
ven, heaven is in that foul already : The kingdem of 
Goiisinthtm^ and they have taken hold of eternal 
life, now eternal life abides in them ^ Whom he hath 
]nfiifedJoe hath glorified air eady^thcy have the glory 
of heaven begun ^ you heard what that was. In hea- 
ven there is the perredtion of our natures, the image 
of God (hall be renewed •, now is the image of God 
begun < hath God marked you, and fet the (lamp of 
his image upon you i There is no foul that God does 
intend to put glory upon,but he marks that foul, and 
(lamps his image upon it in the work of converfion, 
and lays. Here is a foul I fet the (lamp of my image 
upon, becaufe I mark it out to glory : if ever you 
come to Heaven, God muft fee his own Image and 
Superfcription upon you. As the Beaft fet his 



M o s fi s his Choice. 

you delighted in the communion of the Saints i Are 
the Sabbaths your delight, as a beginning of the 
eternal Sabbath you fliall keep in Heaven i There* 
fore now do you ask, Wh0 fbdil h^ve Heaven ? and , 
Whjhall dfceml$f$t$tb€ McMMt ? Thofe whom the 
Mount now comes down unto. Many hope they Aiall 
have God when they dye, but furely if God oe not 
fo merciful as to give you fpiritual mercies for the 
pcefenty he will not be fo merciful as to give you 
eternal mercies hereafter ; if he do not give you mer- 
cies of grace here, he will not give you mercies of 
glory hereafter. 

Fitthly, what are the apprehenfions that you have 
of this reward i there may be a fpccial note drawn 
from thence^ whereby you may (ee whether this re- 
ward (hall be yours or no. What is it that you appre- 
hend to be the heightfa and excellency of that re- 
ward and glory that you expeft ^ Is it chat fpiritual 
and fupematUFCil good that is in Heaven ^ Do you 
nor apprehend Heaven after a carnal and natural 
way, when you hear fpeaking of Crowns, and dig- 
nity, and happinefs, and glory, and the like ^ but 
hath God (hewed you that the heighth and top of all 
confifts in thofe fpiritual and fupernatural things, 
in the image of God, and in communion with 
God , and thofe things that have been opened i 
are your heans more after thefe then after any thing 
dfe i then it is like that Heaven is for you, for 
tlKfc things are kept hid from thofe that Heaven is 
not for. 

Sixthly, confider what your hopes are for this re- 
cmfCfUi pf nwsrd. 

Firft, where hopes arc true, they are fach as 






How to 
d ifccrn tbt 
irutb 0/ 
for heaven 




M o s E s !>» Choice, 


are wrought by the power of the Holy Ghoft. 
Secondly, they are purging hopes, 
rirft, they are fuch hopes as are wrought by the 

Eower of tne holy Ghoft, Rfm, 15. 13. Certainly, 
opesof fuch great things as thefe, muft be raifed by 
'a great power, they are hopes that could never be 
raiCed by any natural apprehenfions, by any work of 
ReaCon : you have hopes of Heaven, and of the glo- 
rious reward •, How came you by them i What al- 
mighty power of the holy Ghoft have you felt that 
hath railed thefe hopes i If you have no other hopes 
but thoTe that may ipring out of nature, natural con- 
ceits and apprehenfions, yqo«e farftiort of this rt- 
eempetfce tf rtvttri : but tk$f recompence of reward 
being glorious, it hath a glorious principle ro nu& 
hopes, fuch hopes as can bear down Arong difficul- 
ties that (hall oppofe them : the holy Ghoft does 
ftrctch out the hopes of the foul beyond that which 
nature can do. In the ^r^rir that word that figm- 
fies hfe^ fignifies a U»e, bccaikc by hope the heart 
is ftretched out as in'a line to the thing it hopes for ; I 
now the hopes that nature raifes is but in a ftion line, 
and they ftrctch out the heart but a little way, but 
the hopes that are wrought by the power of the holy 
Ghoft, are fuch hopes as the heart is ftretched out 
very far by them-,and there muft be a mighty ftretch- 
ing out of the heart, and that by a mighty power, 
to make it hope for fuch great things as thefe, that 
God fbould bring fuch a poor worm to fuch high 
things as thefe arc ; Ordinary bafc droffic hopes that 
have nothing in them, they arc not ftretched out to 
I thefe things,they have fome confufed apprehenfions, 
j and flight opinions about heaven, & they arc loth to 
' ^ think 

Moses his Choice. 

think they Ihould be damned for ever, and caft from 

God, and therefore they will have fome conceits it 

(hall be well with them, and they hope well ^ but to 

have their hearts ftretched out to expe A thefe hleffed 

things as the happinefs of their fouls, and as the real, 

fubftantialj and onely good, this is by the mighty 

power of the holy Gnoft. 

Secondly, they are purging hopes ; i ^ohn 3.5. 

K^nd every mdn that hath this hope in him, purifeth 

himfelf even its he is pure : It is a lively working 

hope, I Pet. 1.3. Blejfedhe God who hath begotten 

us again to a lively hope. As a fountain that hath dirt 

caft into it, it being a living fountain, it works, and 

works, and never leaves till it hath eot the dirt out 5 

caft dirt into a puddle, and it lies there, and putri- 

fies : And this is the difference between the fin of 
one that is natural^ and one that hath hope oi eternal 

life -r When fin comes into a carnal natural heart, 
it lies there and putrifies •, but where fin comes into 
a gracious heart, that hath hope of eternal life, fuch 
a heart by thefe hopes are as a living fountain, that 
will never leave working till it bepure asain : Such a 
foul as apprehends it ftlf a veflel of .uich rich and 
glorious mercies as thefe, do labor to cleanfe it felf 
to the utmoft : if you have a veffcl that you put or- 
dinary water into,you care not though there be fome 
duft in the bottom, but if you will put in fome pre- 
cious liquor, you will cleanfe it again^and again, and 
will not fuffer any duft to be there : So carnal hearts 
that do not know what great things God hath laid 
up for his people, that are not velfels of mercy, but 
onely look for fome common things, they can fuffer 
their hearts to filled with noyfom lufts, but where 





Moses his Choice. 

claim to heaven^ and all the reft comes but as a con- 
fequcnt of this . Now the laying our claim right in 
the point of Juftification confifts in this, When a 
foul comes to apprehend the infinite need it hath of 
a pcrfe^ ri^hteoufnefs of a C^f idiot or, and looks 
upon that nghteoiifnefe crf'the Mediator as well plca- 
fingtoGod, as fufficient to abfolve it from former 
fins, and to difchargc it from former guiltinefs, 
whereby another reward was due to it, and by faith 
applies this righteoufnefs, whereby it comes to be 
p«rfe A before God, and lays the weight of all its 
confidence of Heaven, and of glory upon this •, 
then you may hope to have intcreft m this recom- 
fence of revpord : but if your claim come in any o- 
ther way then this, it docs not give you any intereft 
to heaven ^ and therefore look much to the point of 
^uffijicdti§my and be furc that your hearts have laid 
the claim and intcreft it hath to he^en and eternal 
life right there^ and then there may be great hope 
of the recompence of reward,though afterward there 
be many failings in your works and fervices : And 
if you will look at any work whereby you (hould 
have the reward , efpecially look at the work of 
believing, clofingwith the rightcoufnefs of Chrift 
in the apprehenlion of your own unworthinefe •, 
This is the greatcft work that any man is able to do, 
that fliall have the grcateft reward in heaven. 
You think if you were able to perform duries,anddo 
fuch and fuch things,to keep your hearts up for God, 
you fliould have tms reward 5 but the grcateft work 
of God that ever any creature did, is when it ap- 
prehends its own umvortbinefs, to venture upon tne 
rightcoufnefs of Chrift t if you were able to perform 


Cap. 55. 

Firft, the principles are fupernatural 5 fir ft, they 
arc above nature 5 and fccondly, they arc fetched 
from a fountain that nature hath no skill of. For the 
firft) there is fomcthing above nature> that puts you 
upon duties ; you do not onely go on in the ways of 
godUne&^ecaufe you know you are bound to tnem^ 
you cannot be faved elfe, but becaufe you finde 
a new light let out by God from heaven^ that fliews 
an infinite excellency and beauty that is in the way 
of godlinefs. And you finde a principle of Divine 
nature put into you, that makes the ways of godli* 
nefs agreeable to you ^ and the more Spiritual and 
Divine they are, the more fuitableneCs you tinde be- 
tween your fouls and thofe ways. 

And fecondly I do you finde that you draw your 
principles that enables you to any good work from a 
MeHator ? The natural principles come at higheft 
but from reafon, it fees reafon for fuch and fuch 
things to be done ^ but a fupernatural principle is 
drawn from a Mediator^ from God-Man^from God 
in Chrift, and by vertue of the promife, and fo it 
comes to be an Evangelical obedience. 

And it hath fupernatural tnds^ beyond felf, and all 
felf, and creature refpedts : That work that is natural 
rifcs no higher then nature in its ends ^ as the water 
afcends no higher then from the place it defcends : 
fo all natural works have fome fclf or creature re- 
fpe^s, but when you finde your hcans areraifcda- 
bove felf and creature refpefts in your obedience to 
God, there is a fupernatural end. 

And then they are performed in a fupernatural 
ttuner. Senecd hath this expreilion of delires •, T0i^ 
may knotp it is not a natural defire when it rifcs beyond 

X X bo'tnds : 


Cap. J 5. 



Moses his Choice. 

tounds : He applies it to evil dcfiics, when a nan 
defires things without boundsj that is no natural d^ 
(ire : Now that which he applyes to the corruptioni 
of nature, we may rather apply to the perfeAum of 
nature. All the defires of nature are fuchasarcli- 
mited in a narrow compafe ; no natwal man in the 
. world does goon in the ways of obedience ivirhao 
I infinite defire to dilate himfelf infinitely as far asiic 
is capable, but is always limited in a little nanow 
compafsjfo far he will go,and no further ^ but ^^hcn 
the loiil comes to walk with God in a way of fupcr- 
natural obedience, it comes to be without bounds, 
all thofe bounds that did limit the foul ate taken a- 
way, and there is a letting out of* the heart to Cod 
in the ways of godlinefe in an infinite maner -, and 
this is a moft clear evidence of a fupernatural work, 
that will go for currant in HeaverL and fbal\ber^ 
warded there ; there is the impreffion of Gods in- 
finitenefs upon the heart in every work that is per- 
formed 5 examine whether your works be not Jikc 
thofe that the Apoftle fpeaks of, in i Cor. 3.15. 
where he fpeaks of the works that fbdUkurn •, there- 
fore let us confider. whether our works be fuch as 
when they come to the tryal, (hall be found to be 
itubble, and burn. 

There are a great many whofe works are like to 
burn, and themfelves too: Many of the works of j 
Gods people are like to burn, but look too your 
icives for your main and principal works, whether' 
they will hold when they are examined by the rule of 
heaven, and (hall be rewarded : It is nothing what 
your works are before men, the people of God may 
highly eftccmof ^out viotks, but when they come 



Moses hkChokt^ 

I to be examined in heaven, they (hall be examined 
ftridily, and unlefs God fee a fupematural ftamp up- 
on them, they will burn^ and therefore look to your 
^vorks, fee whether they be fupematural in the prin- 
ciples, in the ends, ana in the maner of doing of 
them : and examine by thefe rules the affurancc of 
this reward. Mr. Latimer fays, the affurance oiF 
heaven, is the fweet meats of^thc fcaft of a good 
confcience : In great feafts there are good meats and 
banquets : There are other dainty drflbes in this feaft, 
and the affurance of heaven is the fweet meats and 
the banquet. Now that we may have the feaft of a 
good confcience made full, let us take pains in 
examining whether this recompence of reward be 
ours : if we did but apprehend this reward to be 
ours,it would make us go on with power in our way, 
whereas now every little thing is ready to turn us 

Again , if upon examining by thefe arguments 
you finde fome comfortable hope that the recem- 
fence of reward is yours, what concerns you, but 

J)atiencc to wait for it ^ and in the mean time to 
ive as thofe that (hall have thefe things,and labor to 
dye fo < 

Firft, patiently to wait ; St. lames fays. The Huf 
handman rvaits for the free sous feed till the harueH 
come : Though it he frecioi^s feed, the Husbandman 
cafts it into the earth, he is not difcontcnt becaufe he 
hath not har\'eft next Week, but he is content to let 
the winter, the froft and fnow go over it ^ and fo we 
muft be content to have many troubles between the 
hope of the reward, and the poffeffion of it- We 
muft work in the vineyard of tne Lord, and endure 

Xx 2 the 




-. ^ 

Moses UsChmce, 


the heat of the day, and not expcft our pcny till 
night. Mark how the Apoftlc would havcthofeto 
walk who have the hope of heaven, Horn, z.j.Te 
them, who by fAtient continuance in ipell-doingifcek 
for glory, and honor ^ and immortdUty, and eterml 
life. Great things arc to be expecftcd and waited 
for • If a man have a great venture at Sea, thar he 
expefts fome mighty profit by, he is content to wait 
two or three years, bccaufc he thinks it will make 
amends for all : So in your way of merchandizing, 
if a man go and buy a commodity of five or ten lliil- 
1 lings, he lays down prcfent money, but if the com- 
1 modity come to a great fum of many hundred 
pounds, he does but give fomcthing in carne/?^ the 
great pay is to come many moncths after : fo when 
men will bargain with Gfod for their obcdieivct to 
have credit and efieem in the world, yea, thofc men 
that afpirc after the greateft things in the world,thcfc 
are poor trifling matters, and God gives them prc- 
fently : but becaufe the Covenant that is between 
God and Chrift,& fo between Chrift and us,is about 
great matters, and God intends to reward his people 
with glorious things eternally in the Heavens, they 
have but xhtjirft^ fruits of them for the prcfent, and 
they muft not expeft the f nlnefs of them fuddcnly . 
Great men have two kinde of Servants ufua]ly,romc 
fervants that they hire by the day, or the moneth, 
or the year^ that they (hall have fo much wages, and 
fo their wages is paid them, it may be every night, 
or every week •, other fervants have not their wages 
prefendy, but that which they ferve for, is the ex- 
peftation of fome great office or living that t/icir 
LordfoouILd^Nj^toxJcvfcvxv^^^t vm5\^ years fervicc, 
I ^^ -sJ^ 

Moses his Choice. 697 

and therefore they go on in their fcrvicc, though Cap.5y, 
nothing come prcfently. Here is the difference 
between the men of the world and others, I {jpczk 
of thofc who live the beft lives who are not truly 
gracious 5 they in fome meafurc are the fcrvants 
of God , they do God fome fervice, onely fuch 
fervice as poor laboring men do that are hired in a 
great mans Houfc, that have their pay every 
week , or day 5 fo you have your pay every day, 
you have meat and drink, and the comfort of the 
creatures 9 but God hath other greater Servants, 
godly people , Chriftians , and though they have 
not fi> much pay prefently , as wicked men have, 
yet there are reverhons, and fome glorious things 
that they expeif): hereafter, and therefore they go 
on patiently, though for the prefcnt they have not 
{o much as others. And you have no caufe to 
envy others : If there be two Servants in a great 
mans Houfe, the one fees the poor laboring man 
have his Ihilling given him, fliall he envy him, and 
fay, I have ferved many years, and have not had 
a fliilling i No, he docs not envy him, becaufe he 
expe<5ts fome great things : And fo when you fee 
the men of the world have the great things of the 
world, do not envy them, becaufe you ferve God for 
greater things. 

Queen EliZateth^ (he envyed the milk- maid fvhe^ 
fhe was m frifrn, but if (he had known what a glori- 
ous Reign flie fhould have had for four and forty 
I years, Ine would not have envyed her. Wait there- 
fore patiently^ becaufe the things are great, and the 
longer you wait, the greater they will be : as it 
was thefpeech of the Son of znEmPcr§r^ fays he, 

Xx 3 The 



I The 

M o s E s dit Qmce. 

Til Imarr the Cuh «■( frifmnr the melt, lim 
ml It ihi hmer chttr, mtaning. The lender ht fiid 
/»r >t( Empire, til grattr it ifnld 6e ^ rogoonin 
your way, wait patiemly, the longer you wait, tfte 
bum itiriUbcat thelattt udiit h flxe OMMk 
ChiiltB gooebtfoie to take poficffion, and ^ 
never fomoiKht to make any tmag fiirc, as he faitli 
nroaghtfer die affixingof thegoodiniheCme- 
nantof grace. Yetloff after icanddcfinit. la 
Itmt. 8. II. it b raid, Tii erutmt gntutk u ti 
JeUviriifrtm tU im'I'X' <^ cfrniftum UameKh 
it tkt gl^im lUertj if til ihiUrm if Ctd, and 
therefeie we our felve would much more deSieit, 
and pant ^r that dme, wc dioidd ciy out irith ZX- 
vU, thoimh with fxonct,Wtm]ittl'ffarkfm 
G id, til Bvi»g 6iJt 

CHip. LVI. 

ChriltUiu jhiM live umldyeM tumuhasiif 
fuel) AglmiiK i0t$e. 

SEcondly, leant, if thenbe fact trlmimrt- 
»w4 to WvixaAthi as becoraestuch gkni- 
ous iein : this is the Exhortatioo of the ho- 
ly Ghoft unto us by St. TMil, in his Epiftle unto the 
TheffthniMs, <^s jmkim) hAitMtxkcrled,aU 
"''firtfditiiichtrredtvmiMif jmthofyttmU 
vulk ninhitf Cidthit lulh uleijn mntt hi kiiu- 
imudglirj.- here is an exhortation, andinde 
naoKof God a charge upon eveiy foul that does 
txpefttohaivcchefoniQiiof itiittbeie great tbiig;, 

.. ■ ' . ,. • — : -^^ 


Moses hisChoice. 


that thq^ would wdlk wmhj p/ Gody wh hath called 
them untp his kintdom andgUrj /it is a great charge 
t§ walk tvprthy $f Cod^ but to walk worthy of God 
wb$ hath called us to his kingdom and ghry^ this is 
great, but the life of a Chriilian mud be thus. Now | 
conflder^what life have I ^ Is my life fuch as may be 
(aid to be worthy of God, ana that God chat oath 
called me unto his kingdom and glory^f Surely great 
things muft be in the Sves of Gods people : people 
talk much of flridnefe^and precifenefs^that they may 
be too precife ^ what do you think muft this life be 
that muft be wonhy of God who hath called us to 
his kingdom and glory i 

It muft nor be a dead- hearted life, go on with a 
holy and heavenly chearfulnefs and courage inGods 
ways : It becomes the children of the Bride-cham- 
ber to be joyful : fee that in any cafe you rejoyce be- 
fore the Lord ; comfort your (elves and one another 
by thefe fayings. Wc belye the truth of God> if we 
do not walk ]oyi\A\yiRcJ9jce in this, thatj§ttr names 
are written in the Book of life ; fays Chrift, they re- 
joyced that the Devils fell down before them : If 
there were any thing in the world to be rejoyced in, 
one would think they niight rejoyce in that^ but 
Chrift would not have them rejoyce in that, in com- 
panion of this.Ci(/4r when he was fad,he (aid to him- 
(tiSyThink thou art Cafar^ that that might take away 
his (adnefs ^ and fo fay I to a Chriftian, Think ofjoisr 
Crown and glory ^ let your lives be fuch as may make 
it appear you have your portion in thefe things. I 
may (ay to fome, as ^onaaab faid to Amnon^ Why art 
thon lean from day to day, being the Kings Son ? So 
I may I(ay to every childc of God, Why is thy hean 
I Xx4 fo 



Moses his Choice. 

condition here, and take heed they do not entangle 
thcmfelves too much in the things below. 

Belides, thofe that have hopes of Heaven, they 
fliould labor to have their lives like to Heaven : It is 
chat we pray for, that the mil of God may be done in 
cdrth as it is done in heaven : How is it done in hea- 
ven < The Saints and Angels there do it fervently^ 
univerfally, readily^ constantly^ and therefore the 
Angels are called by the name of Serafhims , it 
notes burning^ becaufe they burn with zeal for God 3 
labor to conform your life to the life of Hea- 




Again, labor to be much trading for heaven in this 
worlds let there be much intercourfe between you 
and Heaven , let your converfation be in heaven^ 
Phil. 3. 20. If a man intend to live in another 
Countrey,hc will have much traffiquc in that Coun- 

trpy before he goes ^ and if we believe ^ve fhall come 
to Heaven, let there be much trading that way. 
Our convcrfations fliould be /i^ in Heaven, as all tne 
mercies we enjoy here fliould raife our hearts to hea- 
ven. We read Exod.z^. that t^pon the Table of Shew- 
breadihcxc wsisfet a crown 0/ gold. In thofe provi- 
fions that we have here for fouls and bodies, our 
hearts muft be raifcu to that Crown of glory .re- 
fcrved for us 1 for the Shew-bread fet before the 
Lord was to (ienifie Gods provifion for tu, and the 
dedication of our bread of all our provifion to 

Ajgain,let us labor to encreafe heaven in our hearts, 
andto bring as much of helveo into them as poffi- 
And keep your felves in a continual readinefs 





Moses hlsChtke. 

whenfocver God (hall call you to Cuch a glorioas , 
recom fence $f nwsfi as this is. It is faid of 2>«/^/, - 
though he was in Batjlon, he opened his windows ' 
towards ^ermfdUm^ he kept his heart in a readinds ' 
togo: So you (hoidd do, keep your hearts in a ba- 1 
venly firame ready j^or heaven, waiting upon the i 
firidcgroom with your lamps burning , that when 
he comq you may open immediately to him. Ti!rcre 
is a difference between a wife that hath been 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, flic doth 
not go immediately, but there is fhufHing up and 
down> and flie delays the time, till (he have got the 
other out of the houfe 5 but a faithful wife, flic im- 
mediately opens ^ it is true, though the wif cbe not 
unfaithful, yet if the houfe be not handfom , and 
thin^ be not prepared , flie is loth to open : So 
Chriftians they have been dallying with their liifts, 
and their hearts are out of frame> and they are loth 
to open to Chrift 5 but we fliould keep our hearts in 
fuch a rcadineft, as immediately to open to Chrift, 
and to be willing to dye. 

And when we dye, to dye as i&w/ of fuch things, 
nottorefpcft things below, houfe or lands, or any 
thing heir. We read of Pope jiJridn, when he w^s 
to dye, he laments his condition , becaufe he was 
to leave allhis delights and pompous vanities, and 
cryes out, O my foul, whither goefi th$n ? thoMfhalt 
never ke merry m$re^ he was loth to leave thefc 
I things, btcax&^Vv^^v^xv^xVsNsy^ Ni^i^tx^ ^cat \ . 
ibut a Co\A l^tVxiDV)% Nn\^a8L \\^T«aaM:x. >x^e^^v^ 

Moses his Qwce. 



hereafter, it is not loch to go hence : Manv are loth 
to 4ve> bccaufe they have treafures in the world, 
as thofe un mem faid. in {/^-^i* 8. Slay us not, f^r 
HQt have treafures in thejieU^ $jwbeMy and eftarley^ 
and of 0yl-y but a godl^ man is willing^to dye, be- 
cau(e he hath trealures in Heaven. Keep open the 
eye of faith, exercife faith to fee God that is now 
{em^inp for his childe home : And look upon Chrift 
ashavmg that prayer granted , Father, I mUthat 
th$fe wh$m th$n hajt given me be where I am : by 
faith you fhall fee Heaven opened > and the crown 
pnrpared, and (ee God in his glory, that you may 
exprefs chearf ulnels of heart in goin^ to take pof- 
feflionof that glorious recompence ot reward ^ be- 
hold the Angek of God coming to take you up into 
Heaven. It was an expreffion of the honor of one 

Hngh Bijbop #/ Lincoln , that King John and his 
Nmes would carry him to the grave ^ more honor 
fhall the Saints have, for God to fend his i^ngels 
to convey them to that place of glory. 

And further, let you fpirits work mightily after 
Heaven ; now when they draw near to it, as the 
nearer any thing is to the center, the more ftrongly 
and fwiftly it moves -, As a (lone that falls down 
from a high place , it moves more fwiftlv when 
it is nearer the ground, then when it was nigher^ 
fo at death, the foul is nearer its center, grace is 
chaqging to glory> and when grace and glory is to 
m^et , there muft need be a mighty working of 
heart, and mighty fhouts : As it is reponed of the 
Dnke of BnBoin and his company, when they went 
to ^emjalem^ as foon as his company faw tHc high 
Turrets, they gave ^ mighty Jbont , that the earth 

rant A 



-04 1 M o s E $ til Oxjke, 

ip. 16-1 M/ij.and fo when the foul fees the tuncts of ihis bea 
venly ^crufjlem, znd when you fee your fclvcs retd; 
lo go and polVcls K,what mighty workings and Ibout 
ings of your Ucait will tbca be i 

Andvvhcnyouaietoilyc,rpeak well of God, anc 
of the ways of godUncfs to all that arc about you 
Chriftians fliould now labor fo tolivc, as there mJi 
appear a mighty diflPcrencc between their deatbsi uu 
the death of others ^ whereas ordinarily fuchisibt 
vanity and dvoflincfe of the hearts of Chnftiansii 
ilicir lives, as when they come to dye, they arcl'c 
heavy and fad, as if nofu<:h things wcic prepared 
for them. In a Prr.i.ii.thcApofUc havingcxW- 
cd them before to adde one grace to another, aodw 
give iU MUgeiKe to nuke their calling W eltHun 
/»r?, fays he, S$ an entrance fluIJ be muahedinttt 
J9U ihundantly, tato the ever Ufitmg JkingMmtf nr 

their anchor of hope was even eone, and they had 
little or no comfort at all ^ but thofe that have added 
one vertiic to another , and have been diligent t$ 
make their calling and eleifion fure^ they come to 
Heaven with much glory and joy, and that fhould 
be our care fo to live in adding one grace to another^ 
that when we dye our deaths may be glorious. 

Yet further, from the confideration of this glo- 
ry revcaled^wnich God hath prepared for his Saiius, 
we arc 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 poillbly 
we can recompence that which we fuffer in the flay- 
ing from the poAeffion of fuch glorious things re- 
fcrved for us ^ when we hear of luch things as thcfe 
arc, we cannot but think in our feivcs, it were better 
for us many ways to be in Heaven, this life is but a 
bondage to us while we are abfent from fuch things, 
and therefore we had need have fomething to 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 thine is it to 
us to live fo much to fenfe as wc muft neceflarily do 
here, when we arc heirs of fuch glorious things i 
if we do not do much good,and get much geod here, 
what have we to fweetcn and recompence this tedi- 
oufnefs ^ If a man be from home, and by his ab- 
fence fuffers much lofs of what he might nave had 
at home^ he is the more diligent and careful in his 
journey to get fomething tnat may recompence 
this lots ^ fo itihould be with us.: It coftsusdear 
(as I may fofpeak) to live in the worlds for it cofts 
/ us 



violence : Surely there is ftrcngth enough m that 
which hath been faid to draw forth the heart with 
violence after it. I remember Plutarch reports in 
the hfe of Camillus of the Gauls ^ that after tney had 
once a tafte of the fwcct wine of the grapes that 
grew in Italy ^ they inquired in what Countrey fuch 
fweet wine was, and after they underftood where 
the grape of that wine grew, they would never be 
at reft till they got to that Countrey where fuch 
fweet and pleafant things grew. I have endeavored 
in the opening of this point, to bring unto you fome 
of the Clutters of Canaan^ and fome of that wine 
which is to be drunk in the Kingdom of Heaven •, 
now if you account it to be fweet and good, let not 
your hearts be at reft till you come at that Countrey, 
till you come to enjoy the fweet and good of that 

Itis reported of one KAdrianm^ who feeing the 
ijHdrtyrs fuifer fuch grievous things in the caufc of 
Chrift> he asked what was that which caufed them 
to fuffer fuch things ; and one of them named that 
Text, Eye hath not fee n^ nor ear hath not heard^ nei- 
ther hofh it entred into the heart of man to conceive 
Tphat is laid uf for thofe that love C^^^and the naming 
of that Text tonverted him, and had fuch an cffeA 
asmadehimtpprofels Religion, and fo toprofe(sj 
it, as to be a Martyr for it : You have not onely oM 
Text named, but many have been ufed about this 
argument, let not all be in vain. We read in Mark 
lo. 17. ofayong man that came running, and kneeled 
before Chnft, and asked him, CooaMafier^ tpbat 
(ball, I Jo that' I may inherit eternal life? O that 
God would move the hearts now of fome yong ones, 


Cap. 57. 

eft ad cIa^ 
ibi fiicfy 
ibi omnii 
jpud All- 
Je Civic. 
9.C 16. 

Moses his Choice. 

about this argument, the glory of the Kingdom of 
God, Doefi thou fetk great things for thy felff We 
cannot fay , Seek them not : God would have his 
people feek glorious things for themfelves/eek them 
CO tne utmoft that poffibly you can : So follow thefe 
things as not to be fatisfied with any thing under 

God would have his fervants to be of fuch fpirits, 
as though content with the lead mercies they do en- 
joy, to acknowledge themfelves unworthy of them, 
yet not to be fatisned with thcgreaceft things in the 
world for their ponion. What, will a reprobates 
portion ferve you 1 Certainly,the glory of the world, 
if you had it all,it were but the portion of a reprobate. 
What, will a Dogs portion fatisfie you? All the 
things of the world are but Dogs meat , fo the 
Apoftle calls them in PhiL^, I account aU things in 
the world ds drofs and dnng^ or dogs meat*^ and will 
this fatisfie you? Is there nothing elfe for you to feek 
after? Firfifeek the Kingdom of Cod (fzys Chrift) 
and the right eoufnefs of it^ let that be yowx firjt 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 , ftrive to enter : We have not I 
fpoken more then that is real. It is a faying of one. 
Neither Chrift^ nor Heaven can be hyferboli\ed^^ 
that is, there cannot be more faid of the excellency 
of Chrift, and of Heaven, then it is in its felf, and 
therefore do not think any thing that hath been 
fpoken is an hyperbole, but a real expreffion of fome 
little glimpfe of the glory of the recommence of rt- 
It may be fome of your hearts when you hear 

Y y much 

Cap. 57. 

pic arc fa- 
with no 
their for^ 


/}», nee 
tituT by* 



Moses hu Choice. 


capable of no other happinc(s but meat, and drinb 
and clothesj and fuch kinde of things , as if there 
were no higher things that concerned the {^uls of 
men. Heathens were mighty inouifitive whai! (hould 
be the true happinefs ofman, tney did think furely 
man was made for higher things then thofe that are 
here> and there were mighty difputes about it what 
it (hould be, there were fouricore Opinions that were 
amongft them about the happinefs of man ; they did 
but beat the buih, God hatn given us Chriftians the 
bird, and we have the Gofpel that reveals glory, and 
immortality, and happinefs unto us. 

The Heathens would have counted it a great good 
to have known wherein the true happinefs of man did 
ccnjift : And thofe who had mod wifdom did come 
near that wherein we feek happinefs, and yet wavered 
in their thoughts > but we are auiired of it. we 
have God himfclf revealing from Heaven, where- 
in our true and utmofl mgh good confifts , and 
therefore if we Aiould not leek after that happi- 
nefs which God tells us is happinefs , but (hould 
follow our own ways fiill^ how ju(t vn\l our con- 
demnation be. 

Again, this is not the time that God ^vill commu- 
nicate much of himfelf in , and therefore we muft 
look beyond this life. It is a witty elegant fpcech 
Bernard haxhy Codreferves his new and beft wine un- 
til afterward. Amongft the Latins they call profpe- 
rous x\im^fecond things^ becaufe they are to be had 
hereafter jincy arc not die frfi things. So true profpc- 
rity is not to be expedcd here in the fir jt way of Gods 
fommunication of himfelf to the creature, but in the 
fecMd waj^m the life that is to come : If a man have 
^_ Yy^ good 




Moses his Chinee. 

fo they may be a little regarded, but now to have 
the higheft reward that ever God will communicate 
to any creature , and that for doing thofe things 
which are the h^heft honor for the prefent^ this 
would encourage any living to come into this way. 
Alexdndcr inviting many to afupper, he provided 
a Crown of a hundred and eighty pound to be given 
to thofe that did drink moft, and in that he di3 like 
a Hcdthen •, but though it was fuch a bafe work^ and 
(b dangerous to themfelves> yet there was one and 
forty that killed themfelves with drinking to get 
that Crown : Thus we may fee the bafene(s of mens 
hearts, that to get a little nonor in the world, will 
not onely do fomewhat that is bafe, but the bafeft 
things of all, and that although they be dangerous 
too. What fliame and confuuon will this be, that 
any fhould do more for the things of the world, yea 
more for a luft, then we (hall do for Heaven < How 
(hall we ever think to get Heaven> when this may be 
I faid,TM dp Mtfo much fpr ffesven dnd Glory ^ many 
will doUr their lufis^ f$r their filthy fins. I have 
read of the Pdnther^ that it does love the dung of 
man fo much, as if it be hanged a height from it, it 
will skip and leap up,and never leave till it have burft 
it (elfin pieces for to get it^ and that is the way they 
get that creature : we may apply it to the (ilchy bale 
lufts of mens hearts whicn are like dung, & yet (b are 
many men fet upon them,that they wll venture all for 
them,and labor after them, though they burft them- 
felves,and damn themfelves eternally for them:what 
an infinite (hame is this,that men ihould be content to 
labor, and fuf&r fo much for their lufts, and that we 
(hould do no more for glory i If men do fo much 
Yy3 for 


Moses his Choice. 


Chap. I-VHI. 

Haw thi Rceompence of Reward may In 

BUtwhat is to be done that we may attain to 
this glorious jrecompencc of reward i 
I anfwer. Are your hearts ferious in asking 
this queftion i Do your fouls ask this queftion in^ 
deed in the eameftne(s of them i as they did^ LMen 
4nd bretbrem, wha$Jh4ll we do to tejdved f fo as to 
be willing to yield to whatfoerer God iball reveal : 
If you have fuch a refolution ^ know this comes 
from Heaven, and if it be followed to purpofe, it 
willJbring you to Heaven : But for diredion^ if you 
would make your fehresi partakers of this reward, 

Firfb, connder the infinite diftance that is between 
you and Heaven naturally. That blefled M^rty 
Mr. //tf^^rr, though he was a gracious man, yet he 
cryedout, Lord^ thoi$4rt Heaven, and I am bell-^ 
If hecryedoutfo, how much niore may many of 
you. whoie confciences may accufe you, Lord, tha» 
art heaven^ but / am one notonely that dcCbrve hell, 
hwuhatamhell it felff What wcr wickednefs is 
in hell, is in every mans heart, naturally^ when as 
any are cad into hell, certunly heU puts no new fin 
into them, there is but the venting or that (in wjiich 
was there before, and all tlic wickednefs of mens 
heans that was reftrained, is now let open: Now 
look what infinite diftance is between hclU and all 
this glocy, and the. glorious thoughts of God for 
tlic falvationof a poor\drcature,^ the fame difetlwie 
is between this glory and that condition a i^ap is 

Yy 4 "1 




< t ..■ 




Moses his (Jhoict. 

body of his, wherein corruption did ftir, and his 
giving way to fome bodily flefhly content that he 
found ftirring in him (hou^d difappoint him, and 
therefore fays he, / keep dcvm mj bcdj^ in the Ori- 
inal it iSylbeap my body black andhlei9jclub iP down: 
is confcience was convinced of Gods ways, but 
he felt the flejh and body of his working in fome fin- 
ful way, and his confcience began fo far to refledt 
upon himfelf, as to think if I do not look to this bo- 
dy of mine, I jhAltlofe this incorruptible crorvn^ and 
I fliall but beat the ayr^ therefore fays he, / ktef un- 
der my body. What Ihall St. FmI, fuch a glorious 
Apoflle, fo filled with the grace of God as he was, 
have fuch thoughts J for fear hefliould labor after 
Heaven and the incorruptible crown, as one that 
beateth the ayr ; what fhall become of a company of 
wretched creatures, that do nothing but fatisfie the 
flcfli,& minde nothing but to give full fatisfadlion to 
the defires of the flcfh every way, their thoughts are 
after nothing elfe but to make provifion for tne flefh. 
If you will not labor after heaven as one that beats 
the ayr, beat down your bodies ^ ifyoudonotbeat 
down your bodies, there is little hope of the fal* 
vation of your fouls : it was St. FauIs care, let it be 

Again further, if you would have this recompence 
ofreipard^hbox to umnarl your felvcs from the crea- 
turc, labor to get your hearts loofc and untangled 
from whatfoever is in the world, from all earthly 
engagements. It is a fpeech that I have read of one 
Demadesy when the JBmperor fent to his Countrey- 
men of i^thens, to give him Divine honor, and 
I they were loth to yield unto it, but confultcd about 
I - it. 







them/ome prefent content and plcafure-^d though 
fomething be caft to deliver them, they let that go : 
Wc in the G ofpel caft forth a line to you to help you 
from drowning, (for every man naturally is finking 
in perdition) but becaufe your heans are fet upon the 
creature^ and engaged there, you falling down to 
the ground, catCkhold upon that which is next 'jw^ 
fome contentment in the creature, and that drowns 
you in perdition, and all our preaching is not avail- 
able to iuch a foul that hath fattened it felf upon any 
creature contentment here>you take not hole on our 
line that we throw out to you, and fo you drown 
in eternal perdition, take heed therefore of all crea- 
ture earthly ei^agemenrs. 

Again, it you will obtain this rccomfence t^f re- 
wdrd^ follow that Scripture, and make much ufe of 
it, in P/i/;w. 73.24. Gnidemetpiththycounfcl^dnd 
dfttrtPArd restive me to gUrj : Would you be 
brought to glory i Be willing to te guided iy the 
cwnjek^f G$d : What do you think in your con- 
fciences are the counfels of God concerning you < 
Take heed it be hot faid of you, as it was of the 
Fharifees ihej rejtSiedthecouHjelsff G$d : Ne- 
ver calk of hoping and trufldng in Gods mercy, if 
you negleA tlic counfels of God revealed in liis 
word : thofe counfels of his which were in his heart 
from all eternity, that (hould be the way of bring- 
ing men to happinefs. It is all one with that of the 
rjdlmifi^^ in Pjklm. 17.15. ^s for me^ I mH he- 
hold thy face in righteoufnefs^ Ijhdll be fat is fed when 
1 dwdie with thy likenej^s ; as it he (hould fa^, I look 
to receive fatisfa&ion from the likeneis of ood, by 
beholding his face in rtghteoufncls. Now I appeal 


Cap. 5 8. 



Moses his €hoice. 


fhewed, and he coiild not give it him ^ it was but 
the Devil that offered it, and it was by worihiping 
of the Devil to get it 5 but it is the God of glory 
that hath all glory at his difpofe, that calls to you 
this day to worfliip him, that is fo infinitely worthy 
of all worfliip 3 fall down dnd tporjhif we, and not 
oncly the glory of this iporld^ but the^/^r>' of hea- 
'ven^ and of an incorruptible crown, mil I give 
unto you, I mil make it fur e to you. God does out- 
bid all the world : when Jin and temptation comes to 
oflFerany thing to you^know thatGod out-bids them, 
they cannot give that which will reach this. If a 
chapman come and bids fo»a commodity, and an- 
other man comes and out-bids him, he carries it a- 
^vay : Hath any temptation come to draw away your 
hearts from God^r God comes and out-bids all tem- 
ptations in the world, to that end you may come and 
fall down and worfliip the Lord.O do not flick in the 
drofs and mire of your filthinefs flill.I have met with 
a Text in i Chron. 4. 23. which one interprets to be 
meant of the bafcnefs of people, that regard bafc 
things, rather then joyning in Church-communion 
withGods people,God fpeaks of them in away of dif- 
grace, Thefe roere the f otters,^ tbofe that dwelt^&c. 
When the people of God fhould return to Jentfalem^ 
they would ftill dwell with the King ofBatjlon^ and 
live amongfl their /^^r^, fo they might have mainte- 
nance,rar her then return to lerujalem^whcvc the true 
worfhip of God was,thcir own country ,and a type of 
heavcn,thefe are rhofe bafe fpirits.lt may be applyed 
to roany,if they live in places where they may follow 
their callings, make pots fo as to get a livelihood for 
themfelves,and their families,rather then they would 



Kdoi ES hisCboke, 

>p.j8.|v(mtuieany tUingto joyn with the people of God, 
they would (by ihcrc. But how miicfa more baTc s 
it.tor people ftiU to fticlc in the mire and dro(s,ni5er 
then to fcek at^tcr thcic glorious chiles i 

Wherefore forconclulionof the Exhortatioft ; 3S 
St.^obn frt.t:hcd^ amifo Chrift himfclf, Stpeiu, 
reftat^ tie Kt»giUm»f Nuvem u AthunJ; So fay 
I -y Repent, repent, break off tin, rctbtm , for tk 
kirasdomot heaven, not oncly»*r kitf^d»m$f tht 
Cp^ely and of 5««, but the kingdom ofghrj is at 
hand. And ilicreforc what remains, but aswcread 
in Rem. i. iS.tbc Apoftlc fpcaking of the glory oi 
heaven, foys, ThtrtUgltry to b< reveiUdin m. Wc ■ 
havchadiniheopcningofthis Pomt, ihcehryof^ 
iKJVcn revealed to us ; the I,ord grant that toe g\ory 
oi heaven may be revealed in us. AndtKv&wc bavc 
finirticd ilic AppUcation of the glorious recompcncc