A glória de Jerusalém, ou a segurança dos santos ao considerar a segurança da igreja, em que se mostra o remédio para os cativos: sendo um convite a todos os homens de mente diferente no mundo para se tornarem um; com a vantagem da unidade e o perigo da variedade, com base no exemplo dos santos e servos de Deus, tanto no passado quanto nestes últimos tempos. Oferecido à vista dos 97 construtores empregados naquela obra, para a construção do verdadeiro templo, e a todos os outros.

Jeruſalems Glory, OR, THE SAINTS SAFETIE In Eying the Churches Security, wherein is ſhewed the Captives Redreſs: Being an Invitation to all the different minded men in the World to become one; with the advan tage of Unity, and the danger of Va riety from the Example of the Saints and Servants of God, as well in former as theſe latter times.

Offered to the View of the 97 Builders imployed in that Work, for the Building of the True Temple, and all others By THOMAS WATSON, a lover of peace.

For not the Hearers of the Law are juſt before God, but the Doers of the Law ſhall be juſtified, for when the Gentiles which have not a Law, do by nature the things contained in the Law, theſe having not a Law, are a Law un to themſelves, which ſhew the work of the Law written in their hearts, their Conſcience alſo bea ring them witneſs, and their thoughts in the mean while accuſing, or elſe excuſing one another London, Printed by J C. for the Authour. 1661 THE EPISTLE TO THE READER.

Courteous Reader, I Having preſented theſe few following ob ſervations to your view, deſiring your ſe rious meditation, & your moderate ſenſure on what I have here inſerted; and if I have of fered nothing more to thy view then what was manifeſtly known to thee before, yet do not diſdain it, nor the day of ſmall things; but rather rejoyce to ſee the ſame light break forth in me, as thou haſt priſed in thy ſelf; and know that he that goeth up to Heaven by Jacobs Ladder, muſt not diſdain the firſt ſtep; but ſuppoſe that this my ſmall Treatiſe ſhould meet with no acceptance within thy more ſolid fiction, but that it may ſeem alto gether opoſite to thoſe thy friendly gueſts, that have had admittance granted to aſociate themſelves within thy more noble confines; yet ſeeing I have tendered my mind to thee ſo freely, expecting rather to involve thee in the circumference of my love, than any waies to render thee the object of my envy; let it ſuffice thee, rather to paſſe by thoſe things that may ſeem oppoſite to thy under ſtanding, with a dubious ſenſure, and not conclude raſhly, that all things that may ſcem difficult to thy apprehenſion, muſt en forcedly be falſe; but rather imagine there may be wrong conſtruction enforced upon my endeared intention, as well as an igno rance in my writing; for many things may poſſibly ſeem current to thee in thy own agi tations, when it may be, if they ſhould but be brought to the Touch-ſtone of Chriſt, and his Apoſtles, would prove no better then held by cuſtome and uſe from others, rather then from the reall grounds of the Scripture: even ſo it is very probable, that ſeveral con ſtructions will be concluded upon this my ſmall Treatiſe; for he that doth appear in print to the open view of all men, muſt not think it harſh to receive the retorting frowns of a diſliking ſpirit in ſome things, wherein it may be he may be void of offence, or at leaſt of offending them.

And as for my part, had I not learned to have born ſuch a burthen, it had been in vain for me to have taken a Pen in my hand, ſeeing I intend not my preſent to any particular perſon, yet to every one, and amongſt ſo many ſeveral imagined waies of worſhip, I am neceſſitated to be lookt at a wry by ſome, and in caſe my diſlikers ſhould take a Pen in hand with any other intent, it is very probable they might be fruſtrated in their aime; and if I had looked for an applauſe from men, I might have injoyed more in ſi lence then in manifeſting my mind, and laying my ſelf openly to the view of my enemies, if any ſuch there be; but let all men con clude, if they expect any anſwer from me in that nature, they will be far miſtaken in their intentions for I have not ſo learned Chriſt, as to make him my ſtalking horſe, to carry my envy; but rather deſire his aſſiſtance as an ayd, to admoniſh all men; for love hath ſo much of the nature of truth, that it will abo liſh all envy, and pride, and ſelf-conceited neſſe and fear, ſo that I would have all men to underſtand that I account it below me to take notice of any any ones praiſe, or diſ praiſe in this thing, yet not below me to manifeſt what I have received, and to con tend for the truth, and not to bind my Ta lent up in a Napkin, leaſt I ſhould neglect the doing of the will of my Maſter, and ſo be called to an account for it: therefore I do not priſe the ſenſures of any, I having ſuch a freedom in my intention as to my writing this my weak and more reall information.

And as for what any one is pleaſed to ſtate me, either their friend or enemy, I have this hope, that as I ſhall not be much moved by any various manifeſtations in men, ſo likewiſe I ſhall endeavour to keep my ſelf from deſer ving any envy from any one, knowing that truth may have many Batteries, yet the Fort will be reſigned fully to it at the laſt; happy is he that is a Souldier in this undeprivable conqueſt, great will be his reward above all the endowments of this life, he need not preſſe after the enſlaving rudiments of this life, to ſerve where he ought to be ſerved, ſo as to Captivate that noble grain of wheat, by any unſeemly tares of mans inventions, but his delight is in a more higher and bright luſtre far tranſcending any injoyment in this life, or of this fabricating, what though his time here in this his earthly Tabernacle ſeem as it were a pilgrimage of diſtreſſe to what others do enjoy, yet when he looketh homeward, he hath more cauſe to rejoyce then to mourn; for what pleaſure can any man aſſure himſelf of in any thing that is decayable, if he do but caſt his eye toward the Rock from whence he was hewn.

Suppoſe thou ſhouldſt be made heir of all the promiſing delights that the whole earth could afford; yet if thou doſt not im prove them to the advantage of thy Lord and Maſter, it had been good for thee if thou hadſt never known any thing of that nature, but ſuppoſe thou ſhouldeſt make a right uſe of them, yet canſt thou not aſſure thy ſelf of any continuance with them; for thou art not at thy own diſpoſing, but muſt give up thy power to him of whom thou renteſt or bor roweſt thy time ſince thy appearance in thy firſt State.

O looſe not the ſubſtance for a few fading vanities, which are but as dry Husks, that can never ſatisfie any, though they have never ſo many of them, it is the nature of them to breed deſire, and not to quench deſire, nor to enrich your Treaſury of content that is but a Pearl; but that muſt be received from the Bridegroom, when he cometh to welcome his gueſts, and to adorne each of his friends with a Crown of glory and immortality, and eternal life, which every one ſhall receive that hath the wedding gar ment on, when he ſhall appear in his glory, to ſhew us the heavenly manſions that he hath prepared for us; therefore let us uſe all endeavours poſſibly we can to nouriſh that more noble Seed, and let us beware we do not ſtifle it in its womb, but rather ſeek to cherriſh it by feeding upon moderation, that ſo its Birth may be haſtned, and its glory ma nifeſted, and then thy pleaſant paſtures will be beautified with that incomparable Lilly, even righteouſneſſe, that ſo it may produce the effectual crop of peace and holineſs, with out which no man can ſee God, & let us not become only hearers of the word, but doers of it alſo, knowing that the time paſt may ſuffice us to walk as we have walked, in the vanity of our minds, therefore now let us ſeek to lay aſide all ſuch ſuperfluities of naughtineſs that we may learn to receive the grafted word in meekneſs, that is able to ſave our ſouls, and not to ſpend our time in eying the ſeeming delights of this world, but ra ther manifeſt your ſelves to be ſuch as ſeek a Kingdom whoſe foundation is laid in truth and righteouſneſs, and to lay up our Trea ſure, where neither Moth nor Canker can po lute, nor thieves break thorough to ſteale away, that ſo we may ayme at that mark in which we may have juſt cauſe of joy in the end; for where our Treaſure is there will our hearts be alſo: ſo ſhall we approve our ſelves to be the friends of God by doing the will of God, and then our beauty will be come perfect thorough his comelineſs, and we ſhall receive an unction from the Holy One, whereby we may come to know all things, yea, even the deep things of God; and to per ſiſt from one degree of righteouſneſs to ano ther, and to treaſure up for our ſelves that hope that will purge out all uncleanneſs, and cauſe us to walk more wiſely, and to mourne over him whom we have pierced, that neither grave nor death may have any more then what was aſſigned them from the beginning, that ſo we may joyfully and conqueringly ſing, O death where is thy ſting, O grave where is thy victory? This is the conqueſt that we have gained if we Love God, we ſhall not want that ſpiritual food, becauſe he loveth us, and hereby ſhall we know if we love him or not, for he that loveth God keepeth his Commandments, and his Commandements are not grievous unto him.

Thus deſiring each one that ſhall peruſe this my vulgar yet more loving preſent, to wholly uncloath themſelves of all envy, leaſt whereas they think to dart my weak endeavours with any envions dart, they over-ſtrein their hand in venting it, and ſo make themſelves altogather unfit for their more expedient war, by ſeming to inflict any former grudge upon this my pre ſent Treatiſe; but I would adviſe any one that hath any thing againſt me, to let me ſuffer for that, in that nature that they do ſuppoſe me to be guilty in, rather then to defame any one thing here, that their conſcience may tell them is truth, and let them render me what they pleaſe, I hope I ſhall have love e nough to baniſh all thoughts of envy, that may ſeek to encroach into my delightful Treaſu ry, from whence this ſmall Treatiſe did pro ceed.

I know many may be retorting upon me for the vulgarneſs of my Speech, but let them conclude, had I had as much leaſure to indite as they may have to peruſe each word, I might have mended ſome of thoſe expreſſi ons that they may judge correctible, but let not any envy my mean inſtructions, know ing that they might proceed from as effectual a fountain of fervency as if they had had the gloſſe of more curious wits, aſſuring them ſelves it is an eaſier thing to correct an error in anothers Book, or to think they can, then to write a Book void of others ſenſuring the ſame by them, if not proving it, thus let it ſuffice each of my ſuperiours, that I have not any ways hindered the building of the Tem ple intentionally, but rather endeavouted to lend them my helping hand, to hew one ſmall Stone fit for the builders uſe, and if I finde that my endeavours may any wayes further or haſten the work, I ſhall have great cauſe to rejoyce, and it will be a great encourage ment for me to perſevere in my intended work, and to continue, ſeeking to pleaſure you with one more effectually wrought; therefore let me entreat you not to diſpiſe the workmanſhip of this, I knowing my ſelf altogether unworthy to be employed ſo far as to take theis work in hand, yet if my will ingneſs ſtir up the Spirits of any in the per ſuance of this work, let them attribute the honour of it to the chief owner of the work, by whom I was both employed and inſtructed, and if any thing may prove advantagious to you in this my invitation of love, repay it to my Inſtructer, and do not ſet up an Image in your hearts to beſtow any thing of obedience to it, but ſacrifice your whole heart to him from whom you receive your life, and beeing, that ſo we may preſſe forward toward the marke of the price of the free calling of God, by yielding him all the preheminence of what he hath wrought for us; and let us manifeſt our ſelves to be his ſervants by plan ting the fruitful Vine of Love, that ſo our Lords Vineyard may yield him its propper fruits in due ſeaſon; and as he hath demon ſtrated himſelf to be a God, and a Father to us: ſo we may reſign up the ſtrength of our minds, to ſerve him in his commands, and then we ſhall receive the reward of good ſer vants, which will be unto us of more value then all the delightſome Husks of this life, which at the beſt are but tranſitory and changeable, as in reſpect of our more dura ble riches.

What though all the unfrequent guſts of perſecution may meet us in our pro greſs, into the ſeveral Revolutions in this world, whence poſſibly we may receive the loſſe of all other ſeeming pleaſures, by thoſe that are contradictors of the truth, yet here will be our comfort, that we have a treaſure that no man can take from us; if we keep cloſe to the truth, no one can take away that treaſure that is laid up for all thoſe that ſhall be found Conquerours, by the overcom ming of the luſts and pride of this world, in their exactneſs in the wayes of truth, their pleaſure will be in deſiring to be at their home and center, knowing that there they ſhall take their repoſe, whereas before they are diſſolved from their earthly tabernacle, or houſe of this life, perſecutions and afflicti ons are, or ought to be as welcome gueſts as joy is expedient in that that is to come, and herein is that ancient ſaying verefied, that the way to Heaven is thorow a Helliſh ſtate of perſecution; therefore in thy higheſt aſpirings let this be thy aim, that Gods pleaſure may be thine, and take up thy Croſſe and follow him, not valuing all the lets and impediments that may ſeek to hinder thee, from returning to thy conſtant and abidable reſt, by deſiring thy beloved to make haſt to involve thee in his arms, where thou mayſt ſing unanimouſly all praiſe be to thee O God; And in the mean time deſire thy beloved, to ſet thee as a ſeale upon his heart, as a ſeal upon his arm; for love is ſtrong as death, and jealouſie is cruel as the Grave: the Coals thereof are coals of fire, which hath a moſt vehemene flame.

Many waters cannot quench love, nei ther can the floods drown it: if a man would give all the ſubſtance of his houſe for love, it would utterly be contemned, the 8. of Canti cles or Solomons Song, the 6, and 7. verſes, This is the Jewel that when a man hath found he ſelleth all that he hath to purchaſe it, even the hidden Manna, that a man may eate, and ſatisfy himſelf with all; which is food, only for thoſe that have the white ſtone given them, and a new name, written in it, that no man can read ſave he that receiveth it; this is the new Commandment, and the old, even that which was from the beginning, Love worketh no evil, neither rendreth evil for evil; but contrarywiſe good and forgiv eneſs to his Brother, yea, if he offend ſeventy and ſeven times a day; this is perfect love that abhorreth ſlavery by caſting out fear, he that getteth this pearle inſureth to himſelf a ſafe hiding place, where his Enemy cannot dert him by his reioycing over him; for though he ſeeme to fall, yet he ſhall ariſe, and the Lord will be a light unto him; and Pſalm 30.5.

For his anger endureth but a moment, in his favour is life: weeping may endure for a night, but joy cometh in the morning Farewel, T W ERRATA.

PAge 7. line 19. read their for our. p. 17. l. 13. r. this Law-giver for the Law-gi vers. p. 22. l. 2. r. may for nay. p. 27. l. 20. dele as. p. 29. laſt line, r. need for more. p. 40. l. 5. r. end of a for end a. p. 58. l. 25. r. a righteouſneſs for for righteouſneſs, and the true wheat for thy wheat. p. 59. l. 8. r. hide for hid. p. 62. l. 12. r. and under for that un der. p. 64. l. 2. r. he had for had. p. 63. l. 2. r. aſpiring for aſpirations. p. 97. l. 26. r. your Father for our Father. p. 94. l. 26. r. but con trariwiſe for contrariwiſe. p. 70. l. 25. r. ſo ſay for ſay ſo.

JERUSALEMS Glory: OR, The SAINTS Safety in Eying the Churches Security.